SSHM ch4. Rec: Setiya 4
- SSHM ch4 Consciousness and Transcendence #H1 Hunter Dickson, #H3 Hunter Clouthier
- Setiya 4 Failure #H1 Faith Carbonari, H02 Erick Martinez, #H3 Aerika VanDerSlik
- QE X Why does art matter? #H1 Zoe,
#H2 Annlee Head,#H3 Jairo - QE XI Is this the end of the world as we know it? #H1 John Wise,#H2 Maheswari Ramesh
- [...]
1. Tragedies that befell him in his 40s led to James's quest for ___.
2. What experience led James to "the taste of the intolerable mysteriousness" of existence?
3. What did James think is sacrificed when we study the mind in objective analytic terms?
4. What did Thoreau say at the end of Walden?
5. His experiments with nitrous oxide gave James what warning?
6. What did James say about his house in Chocorua?
(below)
7. What does James mean by "continuous," when he says consciousness is continuous?
8. What metaphors most naturally describe consciousness?
9. We all split the universe into what two great halves?
3. What did James think is sacrificed when we study the mind in objective analytic terms?
4. What did Thoreau say at the end of Walden?
5. His experiments with nitrous oxide gave James what warning?
6. What did James say about his house in Chocorua?
(below)
7. What does James mean by "continuous," when he says consciousness is continuous?
8. What metaphors most naturally describe consciousness?
9. We all split the universe into what two great halves?
LH
- What artist was described by a critic as having failed to learn from his failures?
- Who were the Levellers and Diggers?
- The chaos of contingency in life is a reminder that what?
- What did the Strawsons (father and son) disagree about?
- What does KS regret about his academic career?
- What are telic and atelic activities? What happens when we focus too much on the former?
- What was Aristotle's insight?
- How does KS's interpretation of Groundhog Day differ from Buddhist interpretations?
- What 'ism plays a critical role in the origins of failure?
- What liberates Phil Connors?
FL
1. What are Unicorns (in the tech-finance sense)?
2. How does Nick Paumgarten define magical thinking?
3. What's been a "paramount fetish on the right for years"?
4. What did Trump understand "better than almost everybody"?
5. How did the Internet enable and empower Trump and Fantasyland?
6. What is "the most disturbing power of contradiction"?
7. What good news does Andersen hope is true?
Discussion Questions
- What does "transcendence" mean to you?
- Do you think you could remain hopeful and happy after losing a child?
- Will we ever fully understand the origins and nature of consciousness?
- Does your internal life feel continuous to you, or "chopped into bits"?
- What does being "woke" mean to you?
- Does the thought that "this too shall pass" console or comfort you? 104
- Have you read Michael Pollan's How to Change Your Mind? COMMENTS? 115
- Was Leonard Cohen right about "the crack in everything"? 116
- Do you agree with Kaag about Wittgenstein? 124
==
Habit, by Wm James (Internet Archive)...
==Principles of Psychology, ch. IV-
HABIT.
When we look at living creatures from an outward point of view, one of the first things that strike us is that they are bundles of habits. In wild animals, the usual round of daily behavior seems a necessity implanted at birth; in animals domesticated, and especially in man, it seems, to a great extent, to be the result of education. The habits to which there is an innate tendency are called instincts; some of those due to education would by most persons be called acts of reason. It thus appears that habit covers a very large part of life, and that one engaged in studying the objective manifestations of mind is bound at the very outset to define clearly just what its limits are.
The moment one tries to define what habit is, one is led to the fundamental properties of matter. The laws of Nature are nothing but the immutable habits which the different elementary sorts of matter follow in their actions and reactions upon each other. In the organic world, however, the habits are more variable than this. Even instincts vary from one individual to another of a kind; and are modified in the same individual, as we shall later see, to suit the exigencies of the case. The habits of an elementary particle of matter cannot change (on the principles of the atomistic philosophy), because the particle is itself an unchangeable thing; but those of a compound mass of matter can change, because they are in the last instance due to the structure of the compound, and either outward forces or inward tensions can, from one hour to another, turn that structure into something different from what it was. That is, they can do so if the body be plastic enough to maintain[Pg 105] its integrity, and be not disrupted when its structure yields... (continues)
....Habit is thus the enormous fly-wheel of society, its most precious conservative agent. It alone is what keeps us all within the bounds of ordinance, and saves the children of fortune from the envious uprisings of the poor. It alone prevents the hardest and most repulsive walks of life from being deserted by those brought up to tread therein. It keeps the fisherman and the deck-hand at sea through the winter; it holds the miner in his darkness, and nails the countryman to his log-cabin and his lonely farm through all the months of snow; it protects us from invasion by the natives of the desert and the frozen zone. It dooms us all to fight out the battle of life upon the lines of our nurture or our early choice, and to make the best of a pursuit that disagrees, because there is no other for which we are fitted, and it is too late to begin again. It keeps different social strata from mixing. Already at the age of twenty-five you see the professional mannerism settling down on the young commercial traveller, on the young doctor, on the young minister, on the young counsellor-at-law. You see the little lines of cleavage running through the character, the tricks of thought, the prejudices, the ways of the 'shop,' in a word, from which the man can by-and-by no more escape than his coat-sleeve can suddenly fall into a new set of folds. On the whole, it is best he should not escape. It is well for the world that in most of us, by the age of thirty, the character has set like plaster, and will never soften again.
If the period between twenty and thirty is the critical one in the formation of intellectual and professional habits,[Pg 122] the period below twenty is more important still for the fixing of personal habits, properly so called, such as vocalization and pronunciation, gesture, motion, and address. Hardly ever is a language learned after twenty spoken without a foreign accent; hardly ever can a youth transferred to the society of his betters unlearn the nasality and other vices of speech bred in him by the associations of his growing years. Hardly ever, indeed, no matter how much money there be in his pocket, can he even learn to dress like a gentleman-born. The merchants offer their wares as eagerly to him as to the veriest 'swell,' but he simply cannot buy the right things. An invisible law, as strong as gravitation, keeps him within his orbit, arrayed this year as he was the last; and how his better-bred acquaintances contrive to get the things they wear will be for him a mystery till his dying day.
The great thing, then, in all education, is to make our nervous system our ally instead of our enemy. It is to fund and capitalize our acquisitions, and live at ease upon the interest of the fund. For this we must make automatic and habitual, as early as possible, as many useful actions as we can, and guard against the growing into ways that are likely to be disadvantageous to us, as we should guard against the plague. The more of the details of our daily life we can hand over to the effortless custody of automatism, the more our higher powers of mind will be set free for their own proper work. There is no more miserable human being than one in whom nothing is habitual but indecision, and for whom the lighting of every cigar, the drinking of every cup, the time of rising and going to bed every day, and the beginning of every bit of work, are subjects of express volitional deliberation. Full half the time of such a man goes to the deciding, or regretting, of matters which ought to be so ingrained in him as practically not to exist for his consciousness at all. If there be such daily duties not yet ingrained in any one of my readers, let him begin this very hour to set the matter right.
In Professor Bain's chapter on 'The Moral Habits' there are some admirable practical remarks laid down. Two great maxims emerge from his treatment. The first[Pg 123] is that in the acquisition of a new habit, or the leaving off of an old one, we must take care to launch ourselves with as strong and decided an initiative as possible. Accumulate all the possible circumstances which shall re-enforce the right motives; put yourself assiduously in conditions that encourage the new way; make engagements incompatible with the old; take a public pledge, if the case allows; in short, envelop your resolution with every aid you know. This will give your new beginning such a momentum that the temptation to break down will not occur as soon as it otherwise might; and every day during which a breakdown is postponed adds to the chances of its not occurring at all.
The second maxim is: Never suffer an exception to occur till the new habit is securely rooted in your life. Each lapse is like the letting fall of a ball of string which one is carefully winding up; a single slip undoes more than a great many turns will wind again. Continuity of training is the great means of making the nervous system act infallibly right. As Professor Bain says:
"The peculiarity of the moral habits, contradistinguishing them from the intellectual acquisitions, is the presence of two hostile powers, one to be gradually raised into the ascendant over the other. It is necessary, above all things, in such a situation, never to lose a battle. Every gain on the wrong side undoes the effect of many conquests on the right. The essential precaution, therefore, is so to regulate the two opposing powers that the one may have a series of uninterrupted successes, until repetition has fortified it to such a degree as to enable it to cope with the opposition, under any circumstances. This is the theoretically best career of mental progress."
The need of securing success at the outset is imperative. Failure at first is apt to dampen the energy of all future attempts, whereas past experience of success nerves one to future vigor. Goethe says to a man who consulted him about an enterprise but mistrusted his own powers: "Ach! you need only blow on your hands!" And the remark illustrates the effect on Goethe's spirits of his own habitually successful career. Prof. Baumann, from whom I borrow the anecdote,[152] says that the collapse of barbarian[Pg 124] nations when Europeans come among them is due to their despair of ever succeeding as the new-comers do in the larger tasks of life. Old ways are broken and new ones not formed.
The question of 'tapering-off,' in abandoning such habits as drink and opium-indulgence, comes in here, and is a question about which experts differ within certain limits, and in regard to what may be best for an individual case. In the main, however, all expert opinion would agree that abrupt acquisition of the new habit is the best way, if there be a real possibility of carrying it out. We must be careful not to give the will so stiff a task as to insure its defeat at the very outset; but, provided one can stand it, a sharp period of suffering, and then a free time, is the best thing to aim at, whether in giving up a habit like that of opium, or in simply changing one's hours of rising or of work. It is surprising how soon a desire will die of inanition if it be never fed.
"One must first learn, unmoved, looking neither to the right nor left, to walk firmly on the straight and narrow path, before one can begin 'to make one's self over again.' He who every day makes a fresh resolve is like one who, arriving at the edge of the ditch he is to leap, forever stops and returns for a fresh run. Without unbroken advance there is no such thing as accumulation of the ethical forces possible, and to make this possible, and to exercise us and habituate us in it, is the sovereign blessing of regular work."[153]
A third maxim may be added to the preceding pair: Seize the very first possible opportunity to act on every resolution you make, and on every emotional prompting you may experience in the direction of the habits you aspire to gain. It is not in the moment of their forming, but in the moment of their producing motor effects, that resolves and aspirations communicate the new 'set' to the brain. As the author last quoted remarks:
"The actual presence of the practical opportunity alone furnishes the fulcrum upon which the lever can rest, by means of which the moral will may multiply its strength, and raise itself aloft. He who has no solid ground to press against will never get beyond the stage of empty gesture-making."
[Pg 125]
No matter how full a reservoir of maxims one may possess, and no matter how good one's sentiments may be, if one have not taken advantage of every concrete opportunity to act, one's character may remain entirely unaffected for the better. With mere good intentions, hell is proverbially paved. And this is an obvious consequence of the principles we have laid down. A 'character,' as J. S. Mill says, 'is a completely fashioned will'; and a will, in the sense in which he means it, is an aggregate of tendencies to act in a firm and prompt and definite way upon all the principal emergencies of life. A tendency to act only becomes effectively ingrained in us in proportion to the uninterrupted frequency with which the actions actually occur, and the brain 'grows' to their use. Every time a resolve or a fine glow of feeling evaporates without bearing practical fruit is worse than a chance lost; it works so as positively to hinder future resolutions and emotions from taking the normal path of discharge. There is no more contemptible type of human character than that of the nerveless sentimentalist and dreamer, who spends his life in a weltering sea of sensibility and emotion, but who never does a manly concrete deed. Rousseau, inflaming all the mothers of France, by his eloquence, to follow Nature and nurse their babies themselves, while he sends his own children to the foundling hospital, is the classical example of what I mean. But every one of us in his measure, whenever, after glowing for an abstractly formulated Good, he practically ignores some actual case, among the squalid 'other particulars' of which that same Good lurks disguised, treads straight on Rousseau's path. All Goods are disguised by the vulgarity of their concomitants, in this work-a-day world; but woe to him who can only recognize them when he thinks them in their pure and abstract form! The habit of excessive novel-reading and theatre-going will produce true monsters in this line. The weeping of a Russian lady over the fictitious personages in the play, while her coachman is freezing to death on his seat outside, is the sort of thing that everywhere happens on a less glaring scale. Even the habit of excessive indulgence in music, for those who are neither performers themselves nor musically gifted[Pg 126] enough to take it in a purely intellectual way, has probably a relaxing effect upon the character. One becomes filled with emotions which habitually pass without prompting to any deed, and so the inertly sentimental condition is kept up. The remedy would be, never to suffer one's self to have an emotion at a concert, without expressing it afterward in some active way.[154] Let the expression be the least thing in the world—speaking genially to one's aunt, or giving up one's seat in a horse-car, if nothing more heroic offers—but let it not fail to take place.
These latter cases make us aware that it is not simply particular lines of discharge, but also general forms of discharge, that seem to be grooved out by habit in the brain. Just as, if we let our emotions evaporate, they get into a way of evaporating; so there is reason to suppose that if we often flinch from making an effort, before we know it the effort-making capacity will be gone; and that, if we suffer the wandering of our attention, presently it will wander all the time. Attention and effort are, as we shall see later, but two names for the same psychic fact. To what brain-processes they correspond we do not know. The strongest reason for believing that they do depend on brain-processes at all, and are not pure acts of the spirit, is just this fact, that they seem in some degree subject to the law of habit, which is a material law. As a final practical maxim, relative to these habits of the will, we may, then, offer something like this: Keep the faculty of effort alive in you by a little gratuitous exercise every day. That is, be systematically ascetic or heroic in little unnecessary points, do every day or two something for no other reason than that you would rather not do it, so that when the hour of dire need draws nigh, it may find you not unnerved and untrained to stand the test. Asceticism of this sort is like the insurance which a man pays on his house and goods. The tax does him no good at the time, and possibly may never bring him a return. But if the fire does come, his having paid it will be his salvation from ruin. So with the man who has[Pg 127] daily inured himself to habits of concentrated attention, energetic volition, and self-denial in unnecessary things. He will stand like a tower when everything rocks around him, and when his softer fellow-mortals are winnowed like chaff in the blast.
The physiological study of mental conditions is thus the most powerful ally of hortatory ethics. The hell to be endured hereafter, of which theology tells, is no worse than the hell we make for ourselves in this world by habitually fashioning our characters in the wrong way. Could the young but realize how soon they will become mere walking bundles of habits, they would give more heed to their conduct while in the plastic state. We are spinning our own fates, good or evil, and never to be undone. Every smallest stroke of virtue or of vice leaves its never so little scar. The drunken Rip Van Winkle, in Jefferson's play, excuses himself for every fresh dereliction by saying, 'I won't count this time!' Well! he may not count it, and a kind Heaven may not count it; but it is being counted none the less. Down among his nerve-cells and fibres the molecules are counting it, registering and storing it up to be used against him when the next temptation comes. Nothing we ever do is, in strict scientific literalness, wiped out. Of course, this has its good side as well as its bad one. As we become permanent drunkards by so many separate drinks, so we become saints in the moral, and authorities and experts in the practical and scientific spheres, by so many separate acts and hours of work. Let no youth have any anxiety about the upshot of his education, whatever the line of it may be. If he keep faithfully busy each hour of the working-day, he may safely leave the final result to itself. He can with perfect certainty count on waking up some fine morning, to find himself one of the competent ones of his generation, in whatever pursuit he may have singled out. Silently, between all the details of his business, the power of judging in all that class of matter will have built itself up within him as a possession that will never pass away. Young people should know this truth in advance. The ignorance of it has probably engendered more discouragement and faint-heartedness in youths embarking on arduous careers than all other causes put together.
==
Maria Popova:
William James on the Psychology of Habit
“We are spinning our own fates, good or evil, and never to be undone.”
“We are what we repeatedly do,” Aristotle famously proclaimed. “Excellence, then, is not an act, but a habit.” Perhaps most fascinating in Michael Lewis’s altogether fantastic recent Vanity Fair profile of Barack Obama is, indeed, the President’s relationship with habit — particularly his optimization of everyday behaviors to such a degree that they require as little cognitive load as possible, allowing him to better focus on the important decisions, the stuff of excellence.
I found this interesting not merely out of solipsism, as it somehow validated my having had the same breakfast day in and day out for nearly a decade (steel-cut oats, fat-free Greek yogurt, whey protein powder, seasonal fruit), but also because it isn’t a novel idea at all. In fact, the same tenets Obama applies to the architecture of his daily life are those pioneering psychologist and philosopher William James wrote about in 1887, when he penned Habit (public library; public domain) — a short treatise on how our behavioral patterns shape who we are and what we often refer to as character and personality... (continues)
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THE STREAM OF THOUGHT.
We now begin our study of the mind from within. Most books start with sensations, as the simplest mental facts, and proceed synthetically, constructing each higher stage from those below it. But this is abandoning the empirical method of investigation. No one ever had a simple sensation by itself. Consciousness, from our natal day, is of a teeming multiplicity of objects and relations, and what we call simple sensations are results of discriminative attention, pushed often to a very high degree. It is astonishing what havoc is wrought in psychology by admitting at the outset apparently innocent suppositions, that nevertheless contain a flaw. The bad consequences develop themselves later on, and are irremediable, being woven through the whole texture of the work. The notion that sensations, being the simplest things, are the first things to take up in psychology is one of these suppositions. The only thing which psychology has a right to postulate at the outset is the fact of thinking itself, and that must first be taken up and analyzed. If sensations then prove to be amongst the elements of the thinking, we shall be no worse off as respects them than if we had taken them for granted at the start.
The first fact for us, then, as psychologists, is that thinking of some sort goes on. I use the word thinking, in accordance with what was said on p. 186, for every form of consciousness indiscriminately. If we could say in English 'it thinks,' as we say 'it rains 'or 'it blows,' we should be[Pg 225] stating the fact most simply and with the minimum of assumption. As we cannot, we must simply say that thought goes on...
I can only define 'continuous' as that which is without breach, crack, or division. I have already said that the breach from one mind to another is perhaps the greatest breach in nature. The only breaches that can well be conceived to occur within the limits of a single mind would either be interruptions, time-gaps during which the consciousness went out altogether to come into existence again at a later moment; or they would be breaks in the quality, or content, of the thought, so abrupt that the segment that followed had no connection whatever with the one that went before. The proposition that within each personal consciousness thought feels continuous, means two things:
1. That even where there is a time-gap the consciousness after it feels as if it belonged together with the consciousness before it, as another part of the same self;
2. That the changes from one moment to another in the quality of the consciousness are never absolutely abrupt.
The case of the time-gaps, as the simplest, shall be taken first. And first of all a word about time-gaps of which the consciousness may not be itself aware.
On page 200 we saw that such time-gaps existed, and that they might be more numerous than is usually supposed. If the consciousness is not aware of them, it cannot feel them as interruptions. In the unconsciousness produced by nitrous oxide and other anæsthetics, in that of epilepsy and fainting, the broken edges of the sentient life may[Pg 238] meet and merge over the gap, much as the feelings of space of the opposite margins of the 'blind spot' meet and merge over that objective interruption to the sensitiveness of the eye. Such consciousness as this, whatever it be for the onlooking psychologist, is for itself unbroken. It feels unbroken; a waking day of it is sensibly a unit as long as that day lasts, in the sense in which the hours themselves are units, as having all their parts next each other, with no intrusive alien substance between. To expect the consciousness to feel the interruptions of its objective continuity as gaps, would be like expecting the eye to feel a gap of silence because it does not hear, or the ear to feel a gap of darkness because it does not see. So much for the gaps that are unfelt.
With the felt gaps the case is different. On waking from sleep, we usually know that we have been unconscious, and we often have an accurate judgment of how long. The judgment here is certainly an inference from sensible signs, and its ease is due to long practice in the particular field.[225] The result of it, however, is that the consciousness is, for itself, not what it was in the former case, but interrupted and discontinuous, in the mere sense of the words. But in the other sense of continuity, the sense of the parts being inwardly connected and belonging together because they are parts of a common whole, the consciousness remains sensibly continuous and one. What now is the common whole? The natural name for it is myself, I, or me.
When Paul and Peter wake up in the same bed, and recognize that they have been asleep, each one of them mentally reaches back and makes connection with but one of the two streams of thought which were broken by the sleeping hours. As the current of an electrode buried in the ground unerringly finds its way to its own similarly buried mate, across no matter how much intervening earth; so Peter's present instantly finds out Peter's past, and never by mistake knits itself on to that of Paul. Paul's thought in turn is as little liable to go astray. The past thought of Peter is appropriated by the present Peter alone. He may[Pg 239] have a knowledge, and a correct one too, of what Paul's last drowsy states of mind were as he sank into sleep, but it is an entirely different sort of knowledge from that which he has of his own last states. He remembers his own states, whilst he only conceives Paul's. Remembrance is like direct feeling; its object is suffused with a warmth and intimacy to which no object of mere conception ever attains. This quality of warmth and intimacy and immediacy is what Peter's present thought also possesses for itself. So sure as this present is me, is mine, it says, so sure is anything else that comes with the same warmth and intimacy and immediacy, me and mine. What the qualities called warmth and intimacy may in themselves be will have to be matter for future consideration. But whatever past feelings appear with those qualities must be admitted to receive the greeting of the present mental state, to be owned by it, and accepted as belonging together with it in a common self. This community of self is what the time-gap cannot break in twain, and is why a present thought, although not ignorant of the time-gap, can still regard itself as continuous with certain chosen portions of the past.
Consciousness, then, does not appear to itself chopped up in bits. Such words as 'chain' or 'train' do not describe it fitly as it presents itself in the first instance. It is nothing jointed; it flows. A 'river' or a 'stream' are the metaphors by which it is most naturally described. In talking of it hereafter, let us call it the stream of thought, of consciousness, or of subjective life...
the mind is at every stage a theatre of simultaneous possibilities. Consciousness consists in the comparison of these with each other, the selection of some, and the suppression of the rest by the reinforcing and inhibiting agency of attention. The highest and most elaborated mental products are filtered from the data chosen by the faculty next beneath, out of the mass offered by the faculty below that, which mass in turn was sifted from a still larger amount of yet simpler material, and so on. The mind, in short, works on the data it receives very much as a sculptor works on his block of stone. In a sense the statue stood there from eternity. But there were a thousand different ones beside it, and the sculptor alone is to thank for having extricated this one from the rest. Just so the world of each of us, howsoever different our several views of it may be, all lay embedded in the primordial chaos of sensations, which gave the mere matter to the thought of all of us indifferently. We may, if we like, by our reasonings unwind things back to that[Pg 289] black and jointless continuity of space and moving clouds of swarming atoms which science calls the only real world. But all the while the world we feel and live in will be that which our ancestors and we, by slowly cumulative strokes of choice, have extricated out of this, like sculptors, by simply rejecting certain portions of the given stuff. Other sculptors, other statues from the same stone! Other minds, other worlds from the same monotonous and inexpressive chaos! My world is but one in a million alike embedded, alike real to those who may abstract them. How different must be the worlds in the consciousness of ant, cuttle-fish, or crab!
But in my mind and your mind the rejected portions and the selected portions of the original world-stuff are to a great extent the same. The human race as a whole largely agrees as to what it shall notice and name, and what not. And among the noticed parts we select in much the same way for accentuation and preference or subordination and dislike. There is, however, one entirely extraordinary case in which no two men ever are known to choose alike. One great splitting of the whole universe into two halves is made by each of us; and for each of us almost all of the interest attaches to one of the halves; but we all draw the line of division between them in a different place. When I say that we all call the two halves by the same; names, and that those names are 'me' and 'not-me' respectively, it will at once be seen what I mean. The altogether unique kind of interest which each human mind feels in those parts of creation which it can call me or mine may be a moral riddle, but it is a fundamental psychological fact. No mind can take the same interest in his neighbor's me as in his own. The neighbor's me falls together with all the rest of things in one foreign mass, against which his own me stands out in startling relief. Even the trodden worm, as Lotze somewhere says, contrasts his own suffering self with the whole remaining universe, though he have no clear conception either of himself or of what the universe may be. He is for me a mere part of the world;[Pg 290] for him it is I who am the mere part. Each of us dichotomizes the Kosmos in a different place (continues)
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Habit
LISTEN (11.11.21). Today in Happiness our focus is Habit, a chapter in James's Principles of Psychology and an anchor of the happy life.
James wrote Principles better to understand the origin of consciousness, but habit's great gift is its harnessing of the power of unconscious autonomous activity, thus freeing the conscious mind for other pursuits. Turn over as much of life's necessary and repetitive little tasks to unconscious habit as you can, James advises, and watch your mind and spirit soar.
John Kaag says James wanted to be somebody, to make his mark in the world, and that "makes being happy rather difficult." But James was always going to find happiness a challenge, ambitions or no. He knew intuitively that we are, as Aristotle said, the product of our habitual acts... (continues)
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Consciousness and transcendence
LISTEN (11.16.21.) Today in Happiness we consider John Kaag's fourth chapter in Sick Souls, Healthy Minds. "Consciousness and Transcendence" are big topics which I've considered before. I think Peter Ackroyd was onto something when he proposed to define transcendence in hyphenated fashion": trans-end-dance: the ability to move beyond the end, otherwise called the dance of death. The Plato Papers
This particular dance of transcendence should not be confused with Johnnny Depp's in that film...
Consciousness is complicated... (continues)
#H02-
ReplyDeleteLH-1-
There’s an interesting critique about Vincent van Gogh. A critic once described him as an artist who failed to learn from his failures. This comment reflects the tumultuous journey van Gogh experienced throughout his career. Despite his incredible talent and the eventual recognition of his work, he faced numerous challenges and setbacks. The critique underscores the idea that even great artists like van Gogh can struggle with their craft and face harsh judgments along the way. It’s a poignant reminder of the perseverance required in the face of adversity and the often unrecognized efforts behind artistic success.
LH-2-
The Levellers and Diggers were discussed as two significant groups during the English Civil War in the 17th century. The Levellers were a political movement that pushed for popular sovereignty, extended suffrage, equality before the law, and religious tolerance. They were known for their radical ideas and efforts to reform the political system to be more inclusive and fair. The Diggers, also known as the True Levellers, were led by Gerrard Winstanley and focused on agrarian socialism. They believed in communal ownership of land and aimed to establish small, egalitarian rural communities. Their attempts to cultivate common land and live according to their principles of economic equality were often met with resistance from local authorities and landowners.
LH-3-
Life’s chaos and unpredictability remind us that we can’t control everything that happens. No matter how hard we try, we can’t predict or manage every outcome. This realization pushes us to be more resilient and adaptable, accepting that uncertainty is just part of being human. Instead of trying to control everything, we should focus on how we respond to life’s challenges and find meaning in that.
Maheswari Ramesh (Maahi)
Roman Phillips H#03
ReplyDeleteSSHM
4. At the end of Walden, Thoreau stated, "Only that day dawns to which we are awake. There is more day to dawn. The sun is but a morning star."
5. James's experiences with nitrous oxide not only gave him a reason to critique daily life, but also warned him not to over philosophize.
6. James's house in Chocorua had 14 doors that all opened outward and that was where James's study of consciousness was directed.
LIH
1. According to social critic Joe Moran, Leonardo da Vinci is the artist "who neither learnt from his failures nor wished to learn." Da Vinci completed a few paintings, but his most famous fresco began to flake before he died because it was the result of a failed experiment.
2. The Levellers and Diggers were opposing sides of the English Civil War. The Levellers pushed for the redistributions of wealth and the extension of rights to the poor, but the Diggers, led by Gerranred Winstanley, embraced communism. The Diggers lost when local landowners sued in the courts and burned the houses they had built on the commons.
3. The chaos of contingency in life is a reminder that control is never absolute and often limited. Whatever your mistakes, moreover, there is more to you than the failures they explain, more than any project you pursue.
10. Phil Connors is liberated by his orientation to the process; it's also his selflessness, his love and respect for others.
FL
1. Unicorns are magical creatures in which only children believe, but in the tech-finance sense unicorns would be the digital billionaires like Larry Page of Google, Mark Zuckerberg of Facebook, and Evan Spiegel of Snapchat, who became wildly and financially successful from their start-up companies.
2. Nick Paumgarten wrote in The New Yorker after the 2008 financial crash that "the tendency to believe that wishing it makes it so." He went on to point out that magical thinking enables you to see good where there may only be bad.
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ReplyDeleteLH #3:
It is a reminder that we are never fully in control (Setiya 95). This is definitely true, but I think that Setiya needs to be mindful here that there are of course parts of our lives that we ARE in control of. We control our decisions and responses to things, and sometimes these are a huge factor in the outcomes of our lives, so we can't ignore our personal responsibility.
LH #6:
Telic activities aim to achieve something and be over with, and atelic activities are basically their own goal; they don't have an end (Setiya 106). According to Setiya, focusing too much on the telic activities draws us away from the present and causes us to "set ourselves up to fail" (Setiya 107). I don't exactly think that this type of problem arises from focusing too much on the telic actions, I think it is just a matter of HOW you focus on them. Even actions that have a definite end-goal in mind still have a process of working towards them, and you can find satisfaction in those processes just like you can in the processes of atelic action.
What does "transcendence" mean to you?:
When I think of "transcendence," I think of a state of really truly knowing what there is, especially as it relates to what consiousness really is. There are so many different ideas about what the true nature of reality is, as well as all of the other questions that arise as a result of that one big question. To "transcend" for me would be to "have all of the answers" so to speak. But I don't think that will ever happen, so I am not expecting that I or anyone else will ever actually get there (or even get close for that matter).
Does your internal life feel continuous to you, or "chopped into bits"?:
I would probably agree with James that it feels continuous. It just makes more sense than trying to chop it up into bits, although maybe you could think of it as chopped up into bits if you thought it was an infinite amount of bits, although this might just be the same thing as a continuous consciousness.
Setiya, Kieran. LIFE IS HARD: HOW PHILOSOPHY CAN HELP US FIND
OUR WAY. Riverhead Books, 4 Oct. 2022.
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ReplyDeleteSSHM
1. The tragedies lead James on a quest for transcendence since he wanted to surpass the bounds of human finitude.
4: Thoreau at the end of Walden said, "Only that day dawns to which we are awake. There is more day to dawn. The sun is but a morning star." Which notes on how we should be more conscious of our surroundings.
6. James said that his house had 14 doors that all pointed outwards. This was connected to James studying the outwards aspect of consciousness.
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ReplyDeleteSSHM 1. After many tragedies that befell him in his forties, James was inspired to explore parts of the human consciousness that could transcend normal experiences. He wanted to search for parts of the human condition that he could not control. His goal was to see if consciousness could make him transcend “human finitude”.
SSHM 2. The loss of his son, Herman, led James to experience “the taste of the intolerable mysteriousness” of life.
Discussion question: Does the thought that "this too shall pass" console or comfort you?
The belief that all things are temporary often comforts me. I struggle with episodic mental illness (as well as regular life struggles) and will often convince myself that the pain and obstacles I experience will be everlasting. However, it always goes away with time. This belief holds true when I am happy, too. I know and accept that my joy and satisfaction (with life, an accomplishment, etc.) is temporary. I think there is beauty in knowing that all things are temporary. It reminds me of how precious life can be.
This is a beautiful was of looking at "this too shall pass". Appreciating the little things because we know that they are only temporary, but also finding peace in knowing the bad days too will pass.
DeleteSSHM-1: Tragedies that befell him in his 40s led to James's quest for religious meaning. William James experienced deep personal struggles in his 40s, including physical and mental health challenges, which prompted his search for answers about the meaning and purpose of life, particularly through the lens of religious experience.
ReplyDeleteSSHM-2: The experience that led James to this realization was his struggle with depression. His own personal battles with mental health and the perceived meaninglessness of life contributed to his deep sense of the "mysteriousness" of existence, which he later explored in his work.
SSHM-3: William James believed that when the mind is studied in objective, analytic terms, its subjectivity and personal experience are sacrificed. He argued that such an approach misses the richness of individual consciousness and the emotional and spiritual aspects of the human experience.
SSHM-4: At the end of Walden, Henry David Thoreau famously wrote: "I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived." This passage reflects his desire for a life of simplicity, intentionality, and connection with nature.
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ReplyDeleteSSHM 1- James quest for transcendence was motvated by tragedies that befell him in his fourties, including the deaths of his father and son. The grief of loss can really open your eyes to what is possible to experience in life, and James sought that "something else" fervently.
SSHM 2- "The taste of the intolerable mysteriousness of this thing called existence" was prompted by the death of James young son, Herman. He finally had to come to terms with the reality that things are sometimes hard and unexplainable, but that doesn't mean you can't get anything out of it. And he definitely found that you can get something out of what he once called "intolerable".
SSHM 3- James thought that when we study the mind in objective analytic terms, we "destroy the very thing that [we] were intent on investigating, the lived experience of being human". Something so complicated and unrepresentable as the human consciousnss cannot be dumbed down to data and numbers and diagrams. You lose the spark of humanity that way. We sacrifice "the continuous flow of the mental stream". To try to study the mind in a fixed point in time is to try and pause a river running or an avalanche falling. You have to look at the bigger picture, and just let yourself live in it.
Discussion Questions:
- I think that we won't ever fully understand the origins and nature of consciousness, and we shouldn't. There are some things in life that are meaningful and beautiful and magical because we can't fully make sense of them, and I think it is wrong to believe that something has less value just because we don't understand it. Consciousness has a special place in both philosophy and our ever day lives precisely because it is unknowable. How mundane would life be if we understood everything? If we knew the origin of consciousness, we also might try to recreate it, and we've all seen how those movies go. That power and understanding cannot and should not be given to us.
SSHM 1- After dealing with crisis in his 40s, William James began his quest for meaning and purpose in life. James' experiences with despair caused him to explore the nature of free will, belief, and human resilience, bringing about many of his greatest philosophical ideals which added a unique perspective to complex subjects.
ReplyDeleteSSHM 3- When one looks at the human mind through an objective lens, they lose the richness and value of the subjective human experience. William James advocated for this outlook, as he noted the value personal, emotional, and spiritual perspectives had on the human experience. Through denoting the value of introspection and individual perspectives, James believed we were limiting ourselves on the understanding of consciousness.
SSMH 5- William James' experiments with nitrous oxide, and mind altering substances overall, made him skeptical of his altered perception, as he did not believe he could accurately determine his connection with the universe. He notes that although he felt as though he gained a new level of interconnectedness and cosmic understanding, he truly was only experiencing an illusion. James warns readers of these states, as the illusion can entice one to accept it as reality, as one could be persuaded through a need for escapism.
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ReplyDeleteSSHM #1: The struggles William James faced in his forties initiated his journey to search for something more. His grief led him to start analyzing the meaning of life and concepts that surpassed the known about the human psyche. It's not by any means abnormal for tragedy to spark an individual's need to start questioning accepted aspects of life.
SSHM #3: William James thought we sacrificed the complexity and essence of being a human when we begin to view it in objective analytic terms. There is no need to place limits on our understanding of the human experience. The human life has too many aspects that go into shaping it that it cannot be simply logically explained at any point in time. I agree with this as the moment we begin perceiving the human condition analytically, becomes the moment we stop striving to do more and understand more.
SSHM #7: When James says that human consciousness is continuous, he is saying that our thoughts do not stop flowing or show any gaps. Thoughts, emotions, perceptions, etc... are never-ending. He compares these aspects to a stream, always in motion.
#H01
ReplyDeleteSSHM
1. When James was forty, his father passed away. His grief led him to try and figure out how life could go on. He started looking at the meaning of life, our existence in general.
2. The experience that led James to the taste of the mysteriousness of existence was the death of his son Herman. He realized the human consciousness had its limits and he couldn't will himself out of his grief. He did want to go deeper into the consciousness to see if there was anything tolerable.
Discussion Questions
1. I think our hopefulness and happiness is damaged for some time. I think it depends on much we will ourselves to want to be better after losing a child. Everyone is different and how they handle grief. It is also different on how they pull themselves out of it.
2. I think being woke is like what plato's story is about the cave. Once we free ourselves from the chain, we can open our eyes to the reality around us, were "Woke" to the world around us. We can only experience the real world around us to live.
I definitely agree that that part of someone will be damaged for some time and that time is unknown. Like you said, everyone heals differently, and no two people will heal the same. It's important to know, however, that that person can be pulled out of that.
DeleteH01
ReplyDeleteSSHM
1) James's quest for the transcendent was motivated by the tragedies that quietly befell him in his forties. Those tragedies being his father's passing in 1884, followed by his son’s death due to whooping cough that developed into pneumonia.
2) The experience of losing his son, Herman, gave James “the taste of the intolerable mysteriousness of this thing called existence.
3) James states in Principles, that “the continuous flow of the mental stream is sacrificed” when we study the mind in objective analytic terms.
4) Thoreau said at the end of Walden, “Only that day dawns to which we are awake. There is more day to dawn. The sun is but a morning star.”
5) His experiments with nitrous oxide gave rise not only to a critique of our everyday conception of reality, but also, and importantly for James, a warning against overblown philosophizing.
I think I could remain hopeful and happy after losing a child. In my sociology class yesterday, we watched a ted talk about having a child with disabilities and the persistence with love. I feel it is quite similar. You learn to love the child you have, because love can beat everything else. The love I had for my child, even if short lived, would always stay in my heart and I would slowly learn to keep that part of me and move on, for I know the child would not want me to spend the rest of my life heartbroken. There are ways to honor who your child is and what they bring to your life without getting tied up in all that was "wrong" with them, whether it be a disability like in the ted talk I watched or an early death like in this example.
ReplyDeleteThe thought that "this too shall pass" is one that is both comforting and frightening based on the mood I am in. When I am really hopeless, sometimes it is nice to know that I won't be like this forever, and I have life experiences to back that up. But when I am on the opposite side, where I am finally feeling better, I know that soon I will have a period of sadness soon after, and it is hard to know my joy will soon pass.
To me, being woke means simply to accept that our life is everchanging and to do away with old traditions that no longer serve and fit. It may be "woke" to be queer, but in reality, queer people have always existed and the acceptance of them is generally new. We have "woken up" to a new viewpoint. I do not understand how it is a bad thing to be woke, when often times it simply means to empathize with others and rewire your discriminatory thoughts to those of acceptance.
SSHM 4. Henry David Thoreau says at the end of his book Walden “Only that day downs to which we are awake. There is more day to dawn. The sun is but a morning star.”
ReplyDeleteSSHM 8 What metaphors most naturally describe consciousness?
I think this is getting at the stream of consciousness, as William James says. But I suppose there are other comparisons between thought, consciousness, or life and water. Like “ebb and flow of life” “the fountain of life” those are the only ones I can think of right now, but I feel like there are others. I suppose there is something appealing about the natural and continuous movement, the sound, and its beauty.
DQ: Was Leonard Cohen right about "the crack in everything"?
I think Leonard Cohen was at least a little bit right about “the crack in everything”, I never gave much heed to the poet, he seemed like any other until the song this line was mentioned in a Boygenius titled his name. I still don’t particularly care about him but something about his words put to melody that I then find it beautiful. That whole album was my lifeline during a hard period for my family and that quote became one of our daily mantras.
SSHM 1- Tragedies that befell him in his 40s led to James's quest for Transcendence. His father had died and Jame's went through his father's papers. He was reviewing his father's writings on mysticism and theology.
ReplyDeleteSSHM 2-What experience led James to "the taste of the intolerable mysteriousness" of existence? James lost his son Herman that year. Whom he called Humster.
SSHM 4-“I went to the woods because I wished to live deliberately, to front only the essential facts of life, and see if I could not learn what it had to teach, and not, when I came to die, discover that I had not lived.”
#H01
ReplyDeleteDiscussion Questions
Do you think you could remain hopeful and happy after losing a child?
I don't think I am very qualified to speak on this, as I couldn't even imagine losing a child, but I have lost people very close to me and hopefulness and happiness it still prevalent in my life. I think the loss of a loved one is something that does not come with rules or a time frame. Although the loss of a child is different from a grandparent or sibling, you still grieve the loss and long to see them again. Today actually would've been my grandmother's 77th birthday. I miss her every day, but my life did not end when she passed away. I still have joy inside of me and I still have hope for a bright future ahead of me.
What does being "woke" mean to you?
Being "woke" to me means understanding the modern way of thinking/speaking. The older generation use "woke" with a negative connotation because it typically is associated with beliefs that don't line up with the "older" more conservative way of thinking. I think I agree with the viewpoint that sometimes the people who are the most "woke" may be aggressive or harsh with their opinions, but I think it goes both ways. I believe the "woke" people would say the same thing about those that are not.
Does the thought that "this too shall pass" console or comfort you?
I do find comfort in "this too shall pass". I think it allows me to step back and review my past. Looking back at all the hard days and all the low moments I've suffered and finding comfort in knowing that I made it out and that a new day was to come. Knowing it will pass like the other days did brings comfort to me and eases my mind a little. One thing I say all the time that my friends quote and remind me when I'm feeling blue is that "The sun will still rise tomorrow."
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ReplyDeleteSSHM#1 - Tragedies that befell him in his 40s led to James' quest for transcendence.
SSHM#2 - The loss of his son made him experience "the taste of the intolerable mysteriousness"
DQ#2 - I hope that I could remain happy after losing a child, but I feel like I wouldn't know. I recently read a play about the experience of losing a child during birth and it had completely devastated the mothers. They said that it had felt like their life was supposed to be so much more and the idea of that child never being able to experience the life they could've given them was a dreadful feeling. The loss of a child must be one of the worst feelings on the world and I think it's okay to not get over but I think you must push on and live your life in order to be happy again.
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ReplyDelete#H02
1. James in his forties had a motive to see if consciousness might allow him to transcend and stretch human limits. He experienced this after his father died in his forties, and after reading some of his father's papers his quest for transcendence started.
2. The loss of James' son, Herman, spurred the quote, "The taste of the intolerable mysteriousness of this thing called existence." He lost his son tragically to whopping cough; which, James mentions that he really couldn't get to know him because he was so young and premature.
5. The experiment with nitrous oxide allowed James to see the warning of over-philosophizing.
ReplyDeleteHO2 Erick Martinez
LH
1. What does KS regret about his academic career?
Setiya doesn't seem to regret much but one thing he does regret in his career is treating life as if it was a checklist. Completing one event and having to move on to the next without giving life a second look. This sent him to have a midlife crisis
2. What are telic and atelic activities? What happens when we focus too much on the former?
Telic activities are things we are able to complete, that eventually come to an end. Whether that's success or failure. Atelic are events that don't have an end. That bring us joy and other emotions like hanging out with friends or listening to music. Focusing too much on telic activities could cause us to have a crisis such as Setiya had.
3. What liberates Phil Connors?
What liberates Phil Connors at the end of Groundhog Day is showing respect, compassion and love for those around him. He learns to cherish atelic activities and not be so focused on telic ones
SSHM
ReplyDeleteQ1: The tragedies that befell James in his late forties, his father passing, lead to his search for "transcendence"
Q2: The death of James son, Herman, lead him to "The taste of mysteriousness of existence"
Q3: Thoreau said, at the end of Walden, “Only that day dawns to which we are awake. There is more day to dawn. The sun is but a morning star.”
This comment has been removed by the author.
ReplyDeleteAnnlee Head H02
DeleteSSHM1: The tragedies that befell William James in his forties led to his quest for the transcendent. He wanted to explore if consciousness could truly transcend the bounds of human finitude, trying to find that “something else” that he couldn’t quite reach. In 1882, his father passed away, and he reviewed his father’s research on mysticism and theology during this time.
SSHM2: The experience of James losing his own son, Herman, soon after losing his father led James to “the taste of the intolerable mysteriousness” of existence. Herman, called Humster by James, had a whooping cough that morphed into a fatal case of pneumonia, and although he didn’t know the child well, he still was destroyed by the loss of his son. James repeatedly wrote that Humster had been “the flower of their flock” and had been “plucked prematurely” before he could grow up.
SSHM3: James believed that the continuous flow of the mental stream is sacrificed when the mind is studied in objective analytic terms. In its place, an atomism is preached, and no good introspective grounds can be found in this. He stated that “human thought was personal, continuous, and changing,” and that the “brickbat plans of construction” that create a theory are made of pieces that are the complete opposite.
SSHM
ReplyDelete1. Tragedies that befell him in his forties led to James's quest for the transcendence, or the extent of one's consciousness. James strove to increase his intellectual as well as his personal experience, but I don't personally see much merit in extending one's life through spirituality or thought.
2. Losing his brother, Herman, to pneumonia led James to "the taste of the intolerable mysteriousness" of existence. To James, existence seemed to be harsh and completely unforgiving in the twists and turns that it subjects people to. I empathize with that, having been thrown aback by what merely living can bring against you.
4. At the end of Walden, Thoreau said that "Only that day dawns to which we are awake. There is more day to dawn. The sun is but a morning star." This is to say that there is more to consciousness than we notice or give credit for. We only accept what a "morning star" decides. Becoming more aware of the breadth of our consciousness is a goal that Thoreau, and subsequently James, seek to achieve.
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ReplyDeleteLH 1-
The artist that Joe Moran, a British social critic, critiques is Leonardo da Vinci. So, while Moran stated that he failed to learn from his failures, he became one of the greatest and most well-known artists in the modern day. He claimed he did not wish to learn from his failures and that his work was a failed experiment. How others view one’s failures is not always how that person becomes remembered.
LH 2-
The Levellers were the ones who pushed for a redistribution of wealth and an extension of rights to the poor. The Diggers were the ones who embraced communism. Local landowners were able to crush the Diggers and were able to sue them in court, and then burned down the houses they built on the commons.
LH 3-
The chaos of contingency in life is a reminder that control is never absolute and is often limited. So, while we may be at fault for our failures, there is always the reminder that it isn’t entirely our fault. No matter what one does to prepare for or avoid failure, there will always be something outside our control that could help cause it to go sideways. Failure is not just our fault; it also has outside factors one cannot always account for.
#H1 - Zoe Kuhn
ReplyDeleteSSHM - #1
Tragedies that befell him in his 40s led to James's quest for something more.
SSHM - #3
James thought the essence of being human is sacrificed when we study the mind in objective analytic terms.
SSHM - #7
When James says consciousness is continuous, he means that our thoughts are always flowing and never stops.
#H02
ReplyDeleteSSHM 1. These tragedies encouraged James to search for transcendence, as he wanted to surpass the limits of human finitude.
SSHM 4: At the end of Walden, Thoreau said that “only that day dawns to which we are awake. There is more day to dawn. The sun is but a morning star." Which speaks on how we should be more aware of our surroundings.