East Versus West: A Look at Two Minds  

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The paradigms, world views and ideas which we inhabit shape how we perceive and interact with the world. They impact our ideals, relationships, and values. That is, who we are and who we aspire to be.

It is the task of philosophy to step back and critically examine the dominant frames and driving forces that influence culture. Exploring other value systems can open ourselves up to different ways of being in the world.

It is not my intention to argue that a certain worldview is superior to another. Rather, this analysis aims to make us aware of the benefits as well drawbacks of a particular mode of thought. In this article I want to compare the dominant ideas in the West with those prevalent in Eastern philosophy. This requires me to make broad generalizations, but the objective nonetheless is to provide a broad overview of the different traditions on a macro level.

Our Place in the Cosmos

The Western tradition places a high degree of significance on the importance of the individual.  The ‘good life’ is one in which strengthens one’s self-determination and control over the external environment. It is concerned with realizing one’s potential and talents as a human being.

Further Western thought emphasizes the separateness and superiority of human beings from the natural world. It grants us the jurisdiction to manipulate and control the environment. This way of thinking is embodied in the Enlightenment philosopher René Descartes who claimed that science and technological advancements could make us “masters and possessors of nature.” In Tao: The Watercourse Way, Alan Watts reflects on the negative consequences that result from the excesses of individualism,

Western science has stressed the attitude of objectivity—a cold, calculating, and detached attitude through which it appears that natural phenomena, including the human
organism, are nothing but mechanisms…… We feel justified in exploiting it ruthlessly, but now we are belatedly realizing that the ill-treatment of the environment is damage to ourselves

In contrast, Eastern cultures emphasize the need to live in balance with the natural world. According to this view, we should strive to live in accordance with the rhythms and flows of the environment. Human beings, like all other living beings, are a part of nature. We are deeply connected to the world around us. Our wellbeing is contingent on that of the welfare of other species and their respective ecosystems. Despite our tendency of boasting our self-importance, the East views the human being as just one component in the natural order of things. The goal is therefore to live in harmony with nature.

In addition, Eastern thought claims that the ‘self’ is an illusion. Who we are both on a biological level as well our temperament, beliefs and character is in constant flux throughout life.  Spiritual practices in the East seek to transcend the self. As life is characterized by constant change, clinging onto our egos is bound to leave us dissatisfied. Freedom and peace can be found through rising above the self-centeredness of our personal identity.

Happiness

In the West, our ideas of happiness are based on satisfying the desires of the individual. Happiness is associated with the attainment of external things – status, trendy purchases and luxury products etc. Subjective wellbeing, pleasure and personal fulfillment are the main priorities for the individual.

Eastern philosophy encourages us to engage in spiritual practice to attain a sense tranquility and freedom. The goal is not to satisfy desires or obtain more things, but rather to attain inner peace. This is achieved through attaining a degree of detachment from the impact that external pleasures have on our wellbeing. As the Zen scholar D.T Suzuki writes,

The basic idea of Zen is to come in touch with the inner workings of our being, and to do so in the most direct way possible, without resorting to anything external

In this view, pleasure is temporary and the constant craving for more is the source of our unhappiness.

Balancing the Two Worldviews

Comparing and contrasting these two different worldviews, we can identify the benefits and shortcomings of each. While the ideas of the West have encouraged rapid technological advancement, the excesses of individualism have alienated us from our connection with others and from the natural world.

On the contrary, Eastern ways of thinking help us find peace and freedom within, but neglect to make any progress on advancing our material wellbeing.

It therefore may not be a matter of choosing one way of thinking over the other, but rather finding balance and avoiding the excesses of each worldview.  The philosophies of both the West as well as the East can help us make improvements in different aspects of human existence – namely our external and inner life.


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Embracing the Art of Play

We often look back on our childhood with great reverence and adoration. A time when we were not yet burdened with the responsibilities and demands of adulthood. When the only limitations and boundaries we faced were the limits of our imagination.

Learning about the world and experiencing things for the first time we were often in a perpetual state of awe and wonder. A state of play.

This essence of euphoria and enjoyment for the world however starts to fade as we transition into adulthood. We are no longer able to find joy and awe in the mundane aspects of everyday life.

Life transforms into something that must be taken seriously, and the idea of play becomes trivialized. Something we only feel justified engaging in if we have spare time after completing our work, responsibilities and obligations.

Furthermore, we are told that time is money and conflate ‘busyness’ with importance. Thus, we feel guilty in indulging in leisure or any sort of ‘unproductive’ activity.

Every minute must be planned and calculated. No time must be wasted.

Photo by Helena Lopes on Pexels.com

Instrumental vs. Intrinsic Values

We can divide our motivations for pursuing certain activities/things into two categories – instrumental and intrinsic values. 

Instrumental value is something that we pursue to achieve some other goal. To illustrate this point, we can look at our incentives for work. Many of us work not because we enjoy doing so[1] but rather out of necessity – to earn a living and survive.  Other examples of instrumental thinking include:

  • Getting an education to get a good job;
  • Working a prestigious career because it brings you high status;
  • Jogging for the health benefits it brings you.

I want to emphasize that these are all valid reasons for pursuing worthy goals. The point is however is that they are not done for sake of themselves. They are simply means to ends.

The logic is, only after achieving X {dream job, promotion, a certain salary, marriage etc.} I can be content. Happiness is deferred to the future.

On the other hand, intrinsic value is something that is appreciated in and of itself. These are the core reasons why we pursue certain goals. One way to get at what is intrinsically valuable is to ask a series of questions which get at the root cause of your motivations.

Suppose your life is made up of things you do for the sake of something else — you do A in order to get B, and you do B only to get C, and so on. Therefore A has no value in itself; its value lies in the B. But B has no value in itself: that value lies in the C. Perhaps we eventually encounter something — call it Z — that’s valuable for what it is in itself, and not for anything else.

Mark Rowlands, Tennis with Plato

For Aristotle, his notion of eudaimonia, roughly translated as happiness or human flourishing, is something that has intrinsic value. Things such as having a successful career where one enjoys their work or having financial freedom are sought after because they allow for one to attain happiness.

Let us look at some other examples:


The Rise of Machines

So how does this tie into some of the current issues we face today?

The prominent sociologist Max Weber claimed that modern societies were trapped in an ‘iron cage’ of rationalization. With the loss of traditional values and social ties, the modern era is governed by the ethic of efficiency and rationality.

The ideal of material progress has allowed us to create effective and innovative corporations and bureaucracies which have enabled significant increases in our living standards. However, it has come at the cost of the stripping away of human sympathy, emotion and dignity.  We are transformed into numbers on a spreadsheet, cogs in the machine and mere instruments required to keep the system running.

Consequently, we become more akin to robots or machines than sentient human beings.  The intrinsic value and dignity as a human being is all but lost.

Weber’s critique of modern society is that it is governed by instrumental reason and utilitarian values.  For the sake of greater efficiency and productivity, we transform human activity and interactions into something measurable and quantifiable. Social media fosters intense competition for status as we chase after more likes, comments and shares then our peers.  

A consequence of this mode of existence is that our relationship to the world becomes primarily extractive. Our focus becomes consuming or having things rather then experiencing them in and of itself.

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Reclaiming Play

It’s a cliché in our culture to hear the phrase ‘do what you love’, what does that even mean?

On a deeper level I think it is connected to play. We play when are deeply engaged in something because we truly enjoy it, irrespective of any reward or social benefit it may bring us. It awakens us to the present moment.

 Diane Ackerman in her book Deep Play discusses moments of play when we are completely immersed in the moment. It bears resemblance to the concept of flow which I have written about before.  She writes,

Deep play arises in such moments of intense enjoyment, focus, control, creativity, timelessness, confidence, volition, lack of self-awareness (hence transcendence) while doing things intrinsically worthwhile, rewarding for their own sake…It feels cleansing because when acting and thinking becomes one, there is no room left for other thoughts.

Diane Ackerman – Deep Play

This is not to say we must detach from our obligations and responsibilities as adults. Rather, it is to emphasize the importance of carving out a space or time to immerse yourself in play. A space where you can temporarily forget about expectations and the world around you.

Where you can feel alive.

When you can to let go, be in the present and be free.

Photo by Daryl Wilkerson Jr on Pexels.com

Play, you see, in the sense that I am using it is a musical thing. It is a dance. It is an expression of delight

Alan Watts

[1] According to a 2017 global Gallup poll, 85% of workers surveyed were not engaged or actively disengaged at work.

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Escaping the Rat Race: Lessons from Buddhist Thought

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Republishing this article with edits, as it aligns with similar themes in the Work and Leisure series


As humans we spend most of our lives in a state of perpetual craving and desire. We land a big promotion at work, but soon fantasize about continuing to move up the corporate ladder. We become consumed by discontent and dissatisfaction as we constantly compare our social standing to that of our peers.  Wealth, status and power are engrained in our cultural ethos. However, all these pursuits are elusive. The temporary pleasure that we receive from these aims quickly fades as we relentlessly try to fill the void.

Psychologists call this phenomenon the ‘hedonic treadmill’ (also known as the hedonic adaptation).  The concept states that despite the events we experience (positive or negative), we always revert back to our ‘baseline’ level of contentment or happiness. While we may feel initial euphoria after experiencing something pleasurable, diminishing returns kicks in and we soon crave for more. Look at the surprising fortune of lottery winners. Many think that if only I could I win the lottery than surely all my problems could be solved. They imagine this would enable them to live a carefree life of eternal bliss.

Despite these fantasies, this reality is quite different. One study demonstrated that lottery winners were not any happier than those who did not win the lottery 18 months after wining. The excitement and dopamine rush that you once felt when you won soon fades. Moreover, the grand lifestyle that you become accustomed to inhibits you from finding joy in the everyday mundane aspects of life. The same is true of attaining other milestones in life such as winning a championship or getting a promotion.

Yuval Noah Harari summarizes this sentiment in his book Sapiens,

When the mind experiences something distasteful it craves to be rid of the irritation. When the mind experiences something pleasant, it craves that the pleasure will remain and will intensify. Therefore, the mind is always dissatisfied and restless. This is very clear when we experience unpleasant things such as pain. As long as pain continues we are dissatisfied and do all we can to avoid it. Yet even when we experience pleasant things we are never content. We either fear that pleasure might disappear, or we hope that it will intensify.

As I argued in my previous article, our desire for pleasure makes sense from an evolutionary perspective.  Humans need a signal to motivate them to ensure their survival, to eat, to reproduce  pass on their genes to the next generation.  Yet our inability to detach from pleasure and our longing for more is one of the main causes of human misery. It is synonymous to being on a treadmill, running faster and faster, yet going nowhere.

So the question remains – how does one end this cycle of discontent and get off the ‘hedonic treadmill’? One piece of wisdom comes from the Siddhartha Gautama, also known as the Buddha. He taught that we ought to accept things as they are without craving. Refrain from immediate intuitive judgements about our experience, and let things be as they will be. For instance, if we experience something pleasant, be cognizant of the fleeting nature of this emotion and do not be distressed when it passes.

To achieve this state of mind the Buddha developed a set of mediation techniques which were aimed at allowing one to be aware of the contents of their consciousness and focus on the present moment. While it comes in many forms the most common form of meditation is ‘mindfulness meditation’ in which one pays attention to their present experience using the breath as an anchor. One will quickly realize the inherent chaos and noise in their minds. In meditation the task is straight forward, acknowledge the thought and return back to the breath. However, as many who have attempted meditation know it is far too easy to get distracted and lost in thought.

What this practice allows us to do is to detach from our thoughts, emotions and yearnings. It enables us to see the futility of our efforts to intensify or extend pleasure. In Buddhism, the ultimate goal of these meditation techniques is to achieve a state called ‘enlightenment’.  Enlightenment is a state of mind in which an individual is liberated from the ego, the constant ‘mental chatter’ and from the cognitive and emotional distortions that are so pervasive in our day to day experience.

As Joseph Goldstein states, it is “the mind of non-clinging, non-fixation, nonattachment to anything at all. It’s the mind of open groundlessness.” Attaining enlightenment doesn’t require us to achieve a particular goal or chase after an experience. Rather, it is available to us when our minds are grounded in the present moment, and we are liberated from our ego.

The meaning of life is just to be alive. It is so plain and so obvious and so simple. And yet, everybody rushes around in a great panic as if it were necessary to achieve something beyond themselves

Alan Watts