Expanding Circles: Spiritual Exercises as a Bridge Towards Cosmopolitanism

In previous posts in this series, I looked at how interconnected we all are in a single global ecosystem. As noted by the philosopher Aristotle, humans are ‘social animals’ who exist and thrive in communities. We have the ability to devise sophisticated institutions enabling us to co-operate with others across cultures and borders.

We can see how interwoven our lives all are through the complex interdependencies in our economies, societies and in the natural environment. As humans, we exist in broader networks and are involved in systems and feedback loops at the local, national and global level. Further, we are immersed in interdependent and reciprocal relationships with the outside world as we both shape and are shaped by our external environment.

In this article I will look at philosophies and spiritual exercises which can expand one’s perspective helping us go beyond our narrow self-interest and embody a cosmopolitan worldview.

Stoic Ethics: Oikeiōsis

The Stoics developed a system of ethics based on two key premises deduced from human behavior:

1. Humans have the capacity for reason through our ability for critical thinking and self-reflection. We can plan for the future and can think abstractly, devising systems of thought which stretch beyond our immediate sensory experience.
2. In comparison to other species, we are highly social creatures who depend on mutual co-operation and assistance from others to survive. This is especially true as newborns – think of how dependent we are on our mothers\caregivers for our growth and survival. Some unique features of humans separating us from other animals include the development of language, culture and the division of labor, all pointing towards our inclination towards social living.  

The concept of oikeiōsis, which roughly translates to ‘appropriation’ or ‘familiarization’, is the idea of gradually treating the concerns of others as our own. The Stoics notion of ethical development, was based upon using our capacity of reason to continually expand our care towards more and more people.

The Circles of Hierocles

The second century Stoic Hierocles put forth a model which links human development and our capacity for reason with ethical development and expanding circles of care.

Starting as infants, we are highly instinctual and therefore our self-interest is limited towards our own self-preservation. However, as we grow and develop as children, our oikeiōsis expands towards our family and caregivers with the realization that our wellbeing is tied to theirs.

Hierocles develops this logic to gradually empathizing and sympathizing with more distant individuals including our community, fellow citizens and eventually humanity as a whole.  

Philosopher Massimo Pigliucci further explains how reason enables us to expand our circles of concern in his blog Figs in Winter,

 When we reach the age of reason, around 7 to 8 years old, and continuously thereafter, we begin to apply our reflective thinking to further extend the process, realizing that other people, who are not related or otherwise close to us, are essentially like us, with similar wants, needs, worries, and so forth. The wise person, extrapolating the process of oikeiôsis to its logical outer limit, would then feel “at home” not just with relatives, friends, and fellow townspeople, but with humanity at large.

Oikeiôsis: how to feel at home in the world,  Massimo Pigliucci

In breaking down the barriers of identity and finding commonality with others, the Stoics align themselves with the famous sentiment expressed by Socrates who claimed to be a ‘a citizen of the world’.   

Buddhism:  Mettā Meditation

One may object to the idea of cosmopolitanism stating that humans are also inherently tribal and favor the well-being of our tribe or culture at the expense of those who are different from us. As Jonathan Haidt notes, our moral systems both ‘bind and blind.’

Although I don’t disagree with Haidt, I do think nonetheless we can overcome our tribalistic tendencies and move towards greater altruism through continual spiritual practice.

The Buddhist exercise of mettā meditation (loving kindness), which aligns closely with the Stoic concept of oikeiosis, is something that can be put into practice to increase our capacity for altruism. The practice begins with the meditator visualizing someone close to them and repeating a mantra to wish the person in their mind’s eye safety, security and happiness. The meditator then repeats this process as they continue repeating the mantra extending their sympathies to someone they think of as ‘neutral’ and then eventually someone who they have a hostile relationship with.

The goal of mettā meditation is for one to see the common humanity in everyone, regardless of our relationship to another. This has similarities with the golden rule found in so many religious/spiritual traditions of ‘treating others how we would like to be treated.’ This of course is difficult, especially with those who we think of as our enemies. However, like anything worthwhile, it requires repetition as we will gradually see positive results.[1]

The Pale Blue Dot

In the final analysis, all of us humans occupy one planet – a tiny blue marble orbiting the sun in a vast cosmos. We are finite mortal beings who one day will all meet our end. The petty concerns that ruminate in our minds throughout the day are likely trivial.

So in the short time that we do have here, is it really productive to cling onto self-righteousness, anger or resentment?

It may be difficult to let go and see others as ourselves, but in our highly interconnected global community, it is definitely worth a try.

I live my life in widening circles that reach out across the world. I may not complete this last one but I give myself to it.

Widening Circles, Rainer Maria Rilke

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[1] Empirical studies showing the benefits of mettā /loving kindness meditation can be seen here: 18 Science-Backed Reasons to Try Loving-Kindness Meditation | Psychology Today Canada

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