Ethics Lecture Nine

Ethics Lecture Nine 28/11/05

We have been talking about formation of self as central to ethics – we could say that at this point that it seems to be important that we take “formation of self” just as seriously the idea of the Western ethical idea of “rule-making” – time of decision.

In W. ethics this idea of formation of self has not received as much attention – if one does become interested in this area they are usually directed to David Hume or Aristotle – but, if we are to develop a more comprehensive ethical theory - it is time that we add Confucius to that list.

Confucius – and his followers – make a contribution in this area that cannot be ignored and should form part of any research into ethics that takes “formation of self” as it starting point.

Let’s continue our discussion of self – in preparation for a discussion of Daoism and ethics.

Many of you here – and for many people in the 20th century – East or West – the idea that one can change their self over the course of their lifetime is largely accepted – in other words, you are not stuck with the self that you have!

(quote 1)

Is there a ‘self’ underlying the everyday personality that is not created or changed, and that is the same during our whole lifetimes – and even beyond this lifetime?

substance/quality

You remain the same, even if you look different, your personality and character change, and most of your memories are gone.

According to some Indian philosophies – there is the jiva (personality) which changes – but deeper than this is that atman (unchangeable self) which can be contacted through certain meditations – this unchangeable self is the same as Brahman (ultimate reality) – this is the central claim of the Hindu text called the Upanishads.

This idea of a stable, unchanging, self has been challenged many times – by David Hume in Treatise of Human Nature – and by Hinayana Buddhist notion of anatman (literally no atman).

It seems that no matter what changes – you are you – this feeling of self-identity makes one strongly feel that there is something – perhaps, deeply hidden – that remains the same.

Chuang Tzu (also known as Zhuangzi) says:



(quote 2)

Chuang Tzu (Zhuangzi) says:

“It seems that there is something genuinely in command, and the only trouble is that we cannot find a sign of it” – Chuang Tzu, The Seven Inner Chapters and Other Writings from the book Chuang Tzu. pg. 51

Regardless – we all do seem to change overtime – during our lifetimes we change – and - if there is a deeper inner self, does it change?

If we turn to Buddhist philosophy – particularly, the Hinayana Buddhist classic The Questions of King Milinda - the idea of a chariot is used – the chariot is not the wheels, the spokes, etc – but all of these together we would call a chariot – in the same way we cannot point to any one thing as being the “self”- and yet, any “thing” is changeable.

In Western philosophy - a similar idea is expressed by Hume – that the self cannot be found – but the parts that make up the self can be changed.

These philosophical ideas of the self – Buddhist and Western – could be called a fluid self.

This idea of a fluid self (fluid – like water) presents two kinds of problems for ethics:

(quote 3)

This idea of a fluid self presents two kinds of problems for ethics:

(1) How can we be responsible for what was promised by our ‘former’ selves?

(2) How can we be responsible for what we may do in the future?

And also: How does this effect the idea of ‘character’ (a reliable pattern of ethical choices) that is central to some ethical theories?

The idea of being able to develop a character may just be wishful thinking – this worry is clear in Kierkegaard:

(quote 4)

“Can you think of anything more frightful than that it might end with your nature being resolved into a multiplicity, that you really might become many, become, like those unhappy demoniacs, a legion, and you thus would have lost the inmost and holiest thing of all in a man, the unifying power of personality?” – Kierkegaard, Either/Or.

But – there also might be a more positive side to this fluid self – perhaps the fluid self as well as be changeable – may have many levels:

(quote 5)

“…the thought is that there may be levels of the self, in most people’s lives not playing any obvious role in current experience and behavior, that could be sources of energy and creativity. Beneath discursive thought and the judgements of immediate experience there could be, as it were, an underlying chaos that is capable of producing major benefits.” – Joel J. Kupperman, Learning from Asian Philosophy. pg. 60-61.

Energy and creativity – as ethical answers – skillful means in Mahayana Buddhism.

The great work and philosopher who develops this idea is the Daoist philosopher, Chuang Tzu.

Daoism

It might help if we begin with a discussion of Daoism.

This is the other great school of philosophy that has filtered down into Thai culture and the Thai character.

The two main books of Daoism are: the Tao Te Ching and the Chuang Tzu – there are some strong differences between the two.

The Tao Te Ching has three main focuses: mystical, personal, political.


The dao or tao is translated as “the way” – Confucius talks about the Dao as well – but the sense in which he means it is: “the right path of life”.

Daoist have a different meaning – in that in there definition there is a strong connection made between human beings and nature – and that human beings should become sensitive to the structures and rhythms of nature – human beings are small and nature is large.

The Tao Te Ching is older than the Chuang Tzu – by about two hundred years.

The central idea in the Tao Te Ching is that to strive is does not work –

(quote 6)

The very thing that is stopping you from attaining your goals (including ethical ones) is the effort to get them.

The man or woman of ‘no-action’ leaves nothing undone.

Of something done by being quiet …
Accomplishment apart from work,
Instruction when no words are used.

- Tao Te Ching, Number 43.

Dropping out of ordinary society and living in harmony with nature is a strong theme in Daoism – the may involve the pretense that one is mad.

The Chuang Tzu is less political and makes a stronger connection between mysticism and nature – it has a strong metaphysical view – that in the West would be called anti-realism.

Also: it is important to understand the idea of metaphysical anti-realism.

(quote 7)

Metaphysical Anti-Realism – there is no absolute truth that we can know about reality; there is no absolutely true knowledge of reality. Instead, there are a many different points of view – some more useful than others.

Chuang Tzu: “I dreamed I was a butterfly – am I a man having a dream of being a butterfly – or am I a butterfly dreaming he is a man?”

What does metaphysical anti-realism mean for ethics?

One of the differences between Western ideas of anti-realism and that found in the Chuang Tzu (and the Daoist inspired anti-realism of Zen Buddhism) is that there is less of a concern with the metaphysics and more of a concern with the ethical implications of anti-realism.

The ethical implication of anti-realism is seen by (Chuang Tzu and Zen Buddhists) as openness and a lack of seriousness.

This can be trained. One way – that Rinzai Zen tradition attempts to do this is though Koan training – “what is the sound of one hand clapping?” – through this type of training one begins to see the limits of the mind and thus to develop a deeper intelligence.

The Chuang Tzu does not offer any training techniques – but is throughout the book demonstrating the ethical importance of anti-realism.

This openness and lack of seriousness leads to the important foundations of ethics for Daoism: (1) spontaneity and emotional freedom (from worry and anxiety) –
(2) which leads to focused and skillful behavior.

The Chuang Tzu tells many stories of people who have learnt to act spontaneously and with emotional freedom and what is possible for them ethically.
Confucius is portrayed in the Chuang Tzu as trying to get the point of the Dao but not quite getting it