A fun post this time

"The line must be drawn here. This far and no further. And I will make them pay for what they've done." - Captain Jean-Luc Picard, Star Trek: First Contact

So I thought I would write a post that was less on the serious, abstract side of things and do something that was more casual, fun, and a bit more playful. After all, as Mencius had said, “great is the man who has not lost his childlike heart.”

For those who have not watched Star Trek before, or more specifically, an episode or movie with The Borg in it, I strongly recommend this. Much like Skynet in the Terminator movie series, The Borg are an eerily threatening symbol of future possibilities.

Actually, before I start talking about the Borg, why don't I talk a little about the Terminator series, because it's had more mainstream exposure than Star Trek, and the concept of how Skynet works as a socio-political warning of extreme modern thinking is more obvious.


To summarize the role of Skynet in both James Cameron's Terminator films, Skynet is a computer program designed to not only manage our nuclear strike abilities, but to actually make decisions regarding when and how to attack other countries using nuclear via its algorhythms. In addition, it coordinates all automated military units (we actually have these kinds of things, Obama's been using military drones to bomb certain targets in Pakistan for sometime). However, shortly after going online, gaining sentience, and given control of America's nuclear weaponry and automated machinery, it immediately declares de-facto war upon humankind and proceeds to exterminates us all.

The Terminator has a strong libertarian undertone to it. Skynet is symbolically and literally a government program given far too much power and way too easily trusted. Of course, as the plot follows its libertarian undertones, the government program is not only incompetent, it actively and constructively damages the people it was supposed to help.

The other element in the Terminator films is a critique of our false assumption that technology will help us progress. More specifically, we're called to re-think how often we immediately and uncritically assume that the newest piece of technology will always embetter us or our situation. The government's willingness to implement the Skynet program exemplifies this dangerous mentality toward technology. Of course, for those of us who are naturally more skeptical or have been paying closer attention, we know that technology keeps getting us into more and more trouble. Anyone who has heard of Monsanto and their genetic engineering of seeds knows this. In fact, we've actually come close to the brink. Some years ago, there was an experiment in Oregon where researchers developed a genetically-modified bacterium designed to break down waste vegetation into ethanol outcompeted soil fungi, essential to plant life, and rendered the soil completely infertile. The researchers concluded had the bacteria spread to the rest of the world, all plant life on earth could have theoretically ended (The Constant Economy, by Zac Goldsmith).

The reality is that none of the technological developments past a certain point in history are essential for humanity, few are substantially more beneficial than harmful, and most are simply long-term harmful. But this is a topic to be explored another time...

Skynet also symbolizes the inhumaness of government beaucracy. A computer program is a set of algorhythms that always produces the same output with the same input. A system of beaurcracy, built solely upon a system of laws and policies, works exactly the same way. In fact, a computer program is the natural extension of the government beaucracy. The problem with having a set of algorhythms that determines everything is that either it goes haywire when presented with a extreme or usual case (due to inherent inflexibility), and/or it makes heartless/ruthless decisions.

Either cause accounts for Skynet's decision to exterminate humanity. Skynet may have produced a "haywire result" when faced with the extreme situation of the possibility of nuclear annhiliation, or decided via algorhytms that humanity is too much of a threat to be allowed to continue to exist. It wouldn't surprise me, actually, that a computer program designed to minimize the number of human causalities would choose "extinction now" as the optimal way to achieve that goal. After all, as the human population grows and continues inidefinitely, more and more human beings' deaths will accumulate (even in an entirely peaceful world, not to mention a global nuclear holocaust 100 years down the road when the Earth holds perhaps 30 billion individuals instead of 6 billion). So killing 6 billion now instead of many more in the future is the "logical" decision.

On a sidenote, I want to also point out that I think it was a great directing choice in Terminator 2 to have the T-1000 takes the form of a police officer.


Directly because the T-1000 has taken the appearance of a police officer, everyone gives him their full and complete trust. As a result, he always gets honest answers from the people he asks questions to, nobody stops him from going anywhere, etc etc. He has full license to do whatever he wants, and nobody questions him! Not even John Connor's foster parents suspect a thing - after all, why would they, he's a cop? Whereas Connor's party are hunted down by the police, the T-1000 never, even once, faces any such obstacle.

I'm sure I can go into more detail about the Terminator films and their socio-political implications, and whoever reads this blog surely can, but I'll leave that for the comments section.

So let's go back to the "original" subject of this post, The Borg


"We are the Borg. Resistance is futile. You will be assimilated."

The Borg are a 'species' of cyborgs, part human and part machine, that work together as a singular hive-mind. Their purpose is to find other species or cultures, assimilate them into their collective, and bring themselves and the assimilated closer to perfection.


Can we see how much interpretive fun we can have with these guys? The Borg has been explained as a symbol for any technological, monopolizing multinational corporation such as Microsoft or Google, to any culturally-homogenizing force such as globalization or the American melting pot, or sociopolitical coercion that echoes the sentiments of the "white man's burden" in which the harm is done in the name of helping the coerced, including colonialism and neocolonialism, Communism, or specific liberal government programs such as universal healthcare or public schooling. The Borg can also be likened to certain religious activity, including but not limited to cults (like Scientology) or evangelical Christians.

In a society that continues to become more and more homogenized, technologized, nationalized and globalized, the threat that the Borg represents looms closer and taller. For the threat that the Borg symbolizes is not a foreign threat, it's the potential of what we could become.

When forces from television to public schooling both homogenizes and dulls our minds, we become closer to sharing a hive mind devoid of true individuality. We become closer to the Borg.

When the rapid change in technology continues to disrupt social dynamics, such as facebook and online chat replacing the richness of person to person communication (with its dimensions of facial expression, tone of voice, and immediate real-time response) with a method of communication that is purely textual and devoid of any other dimensions, we become closer to becoming more and more dependent on technology for our social needs. We become closer to the Borg.

When politicians, both Republican and Democrat, neoconservative and liberal, continue to shift power toward the federal government and away from local communities, every individual loses their agency. Because the ordinary citizen can always go to city council meetings, but never actually meet the president of the United States, a more federalized nation necessarily means a depowered citizen. And when we keep losing power as individuals in an increasingly larger and larger community, we become more like the Borg.

When people talk about globalization of cultures as a progessively good thing, when certain people talk about a new emerging "global spiritual consciousness," when people conceptualize the world as a melting pot, we become more and more homogenized. We abandon the unique customs and expressions of our localities, and and we merge into this mass of undifferentiated humanity shared with 6 billion other unknown individuals. In this way, we become more like the Borg.

But resistance is not futile. We can return to the local world. We can reserve our power by simply saying no to politicians who extend the national (or even international) government's power, no matter how appealing the idea is, by saying "we can do it locally!" We can use technology critically, keeping it strictly for uses that are harmless, beneficial, and can be done in no better way. We can avoid forces that homogenize and dull our minds by watching television critically and discriminately, or by reforming public schools that only instruct knowledge memorization intead of developing thinking.

"We've made too many compromises already, too many retreats. They invade our space, and we fall back. They assimilate entire worlds, and we fall back. Not again. The line must be drawn here! This far and no further! And I will make them pay for what they've done!"

The quote above is said by the captain of the Enterprise, in response to the Borg's invasion of his ship and Earth. Even though it's from a science-fiction movie, it really captures what our mentality should be in stopping this trend of becoming "more like the Borg."

This far, no further!

The Great Learning

The following is from The Ways of Religion: An Introduction to the Major Traditions edited by Roger Eastman. It is a translation of The Great Learning, a central text in Neo-Confucianism.

The Great Learning

Wing-tsit Chan (translator)

“The importance of this little Classic is far greater than its small size would suggest,” states Wing-tsit Chan, its translator in these pages. “It gives the Confucian educational, moral, and political programs in a nutshell.”¹

It was in the twelfth century that the Neo-Confucian scholar Chu Hsi grouped together The Analects, The Book of Mencius, The Great Learning, and The Doctrine of the Mean to form the Four Books, the basic documents of Confucianism, and since that time the role of The Great Learning in the life of China has been immeasurable: until the present century, it was with this essay that all Chinese children began their studies.²

The theme of The Great Learning is that the health and well-being of individuals, the family, and the state are inextricably connected. There is, in fact, no distinction to be made between ethics and politics: both private conduct and the affairs of state are similarly moral issues. Moral behavior is dependent upon the proper “cultivation” of the young in the family – but the family cannot function as it ought unless the affairs of state are conducted in a moral manner.

Appearing throughout The Great Learning are editorial comments by Chu Hsi. He explains in one of his notes that he thought the first portion of the book was in the words of Confucius, as recorded by his disciple Tsang, and that the following chapters of commentary were by Tsang, as recorded by his followers. It is now considered unlikely that Confucius and Tsang were the sources of the book. The Great Learning was originally a chapter of the Li Chi (The Book of Rites) and possible dates from the third century B.C.E.; the author is not known.

Wing-tsit Chan (1901 - ) has a had a long and notable career as a professor, author, and translator. Raised in South China, he received a Confucian education there and then a doctorate from Harvard in 1929. He was Professor of Chinese Thought and Culture at Dartmouth College and held similar positions at the University of Hawaii and Columbia University. He was published some twenty books and over a hundred articles in English and Chinese.

The Great Learning

Chu Hsi’s Remark. Master Ch’eng I said, “The Great Learning is a surviving work of the Confucian school and is the gate through which the beginning student enters into virtue. It is only due to the preservation of this work that the order in which the ancients pursued their learning may be seen at this time. The Analects and the Book of Mencius are next to it. The student should by all means follow this work in his effort to learn, and then he will probably be free from mistakes.”

The Text

The Way of learning to be great (or adult education) consists in manifesting the clear character, loving the people, and abiding (chih) in the highest good.

Only after knowing what to abide in can one be calm. Only after having been calm can one be tranquil. Only after having achieved tranquility can one have peaceful repose. Only after having peaceful repose can one begin to deliberate. Only after deliberation can the end be attained. Things have their roots and branches. Affairs have their beginnings and their ends. To know what is first and what is last will lead one near the Way.

The ancients who wished to manifest their clear character to the world would first bring order to their states. Those who wished to bring order to their states would first regulate their families. Those who wished to regulate their families would first cultivate their personal lives. Those who wished to cultivate their personal lives would first rectify their minds. Those who wished to rectify their minds would first make their wills sincere. Those who wished to make their wills sincere would first extend their knowledge. The extension of knowledge consists in the investigation of things. When things are investigated, knowledge is extended; when knowledge is extended, the will becomes sincere; when the will is sincere, the mind is rectified; when the mind is rectified, the personal life is cultivated; when the personal life is cultivated, the family will be regulated; when the family is regulated, the state will be in order; and when the state is in order, there will be peace throughout the world. From the Son of Heaven down to the common people, all must regard cultivation of the personal life as the root or foundation. There is never a case when the root is in disorder and yet the branches are in order. There has never been a case when what is treated with great importance becomes a matter of slight importance of what is treated with slight importance becomes a matter of great importance.

Chu Hsi’s Remark. The above is the text in one chapter. It is the words of Confucius, handed down by Tsen Tzu. The ten chapters of commentary which follow are the views of Tsen Tzu and were recorded by his pupils. In the traditional version there have been some mistakes in its arrangement. Now follows the new version fixed by Master Ch’eng I, and in addition, having examined the contents of the text, I (Chu Hsi) have rearranged it as follows:

Chapters of Commentary

1. In the “Announcement of K’ang” it is said, “He was able to manifest his clear character.” In the “T’ai-chia” it is said, “He contemplated the clear Mandates of Heaven.” In the “Canon of Yaho” it is said, “He was able to manifest his lofty character.” These all show that the ancient kings manifested their own character.

Chu Hsi’s Remark. The above first chapter of commentary explains manifesting the clear character.

2. The inscription on the bath-tub of King T’ang read, “If you can renovate yourself one day, then you can do so every day, and keep doing so day after day.” In the “Announcement of K’ang,” it is said, “Arouse people to become new.” The Book of Odes says, “Although Chou is an ancient state, the mandate it has received from Heaven is new.” Therefore, the superior man tries at all times to do his utmost [in renovating himself and others].

Chu Hsi’s Remark. The above second chapter of commentary explains the renovating of the people.

3. The Book of Odes says, “The imperial domain of a thousand li is where the people stay (chih).” The Book of Odes also says, “The twittering yellow bird rests (chih) on a thickly wooded mount.” Confucius said, “When the bird rests, it knows where to rest. Should a human being be unequal to a bird?” The Book of Odes says, “How profound was King Wen! How he maintained his brilliant virtue without interruption and regarded with reverence that which he abided (chih).” As a ruler, he abided in humanity. As a minister, he abided in reverence. As a son, he abided in filial piety. As a father, he abided in deep love. And in dealing with the people of the country, he abided in faithfulness.

The Book of Odes says, “Look at that curve in the Ch’i River. How luxuriant and green are the bamboo trees there! Here is our elegant and accomplished prince. [His personal life is cultivated] as a thing is cut and filed and as a thing is carved and polished. How grave and dignified! How majestic and distinguished! Here is our elegant and accomplished prince. We can never forget him!” “As a thing is cut and filed” refers to the pursuit of learning. “As a thing is carved and polished” refers to self-cultivation. “How grave and how dignified” indicates precaution. “How majestic and distinguished” expresses awe-inspiring appearance. “Here is our elegant and accomplished prince. We can never forget him” means that the people cannot forget his eminent character and perfect virtue. The Book of Odes says, “Ah! The ancient kings are not forgotten.” [Future] rulers deemed worthy what they deemed worthy and loved what they loved, while the common people enjoyed what they enjoyed and benefited from their beneficial arrangements. That was why they are not forgotten even after they passed away.

Chu Hsi’s Remark. The above third chapter of commentary explains abiding in the highest good.

4. Confucius said, “In hearing litigations, I am as good as anyone. What is necessary is to enable people not to have litigations at all.” Those who would not tell the truth will not dare to finish their words, and a great awe would be struck into people’s minds. This is called knowing the root.

Chu Hsi’s Remark. The above fourth chapter of commentary explains the root and the branches.

5. This is called knowing the root. This is called the perfecting of knowledge.

Chu Hsi’s Remark. The above fifth chapter of commentary explains the meaning of the investigation of things and the extension of knowledge, which is now lost. I have ventured to take the view of Master Ch’eng I and supplement it as follows: The meaning of the expression “The perfection of knowledge depends on the investigation of things (ko-wu)” is this: If we wish to extend our knowledge to the utmost, we must investigate the principles of all things we come into contact with, for the intelligent mind of man is certainly formed to know, and there is not a single thing in which its principles do not inhere. It is only because all principles are not investigated that man’s knowledge is incomplete. For this reason, the first step in the education of the adult is to instruct the learner, in regard to all things in the world, to proceed form what knowledge he has of their principles, and investigate further until he reached the limit. After exerting himself in this way for a long time, he will one day achieve a wide and far-reaching penetration. Then the qualities of all things, whether internal or external, the refined or the coarse, will be apprehended, and the mind, in its total substance and great functioning, will be perfectly intelligent. This is called the investigation of things. This is called the perfection of knowledge.

6. What is meant by “making the will sincere” is allowing no self-deception, as when we hate a bad smell or love a beautiful color. This is called satisfying oneself. Therefore the superior man will always be watchful over himself when alone. When the inferior man is alone and leisurely, there is no limit to which he does not go in his evil deeds. Only when he sees a superior man does he then try to disguise himself, concealing the evil and showing off the good in him. But what is the use? For other people see him as if they see his very heart. This is what is meant by saying that what is true in a man’s heart will be shown in his outward appearance. Therefore the superior man will always be watchful over himself when alone. Tseng Tzu said, “What ten eyes are beholding and what ten hands are pointing to – isn’t it frightening?” Wealth makes a house shining and virtue makes a person shining. When one’s mind is broad and his heart generous, his body becomes big and is at ease. Therefore the superior man always makes his will sincere.

Chu Hsi’s Remark. The above sixth chapter of commentary explains the sincerity of the will.

7. What is meant by saying that cultivation of the personal life depends on the rectification of the mind is that when one is affected by wrath to any extent, his mind will not be correct. When one is affected by fear to any extent, his mind will not be correct. When he is affected by fondness to any extent, his mind will not be correct. When he is affected by worries and anxieties, his mind will not be correct. When the mind is not present, we look but do not see, listen but do not hear, and eat but do not know the taste of food. This is what is meant by saying that the cultivation of the pesonal life depends on the rectification of the mind.

Chu Hsi’s Remark. The above seventh chapter of commentary explains the rectification of the mind in order to cultivate the personal life.

8. What is meant by saying that the regulation of the family depends on the cultivation of the personal life is this: Men are partial toward those for whom they have affection and whom they love, partial toward those whom they despise and dislike, partial toward those whom they fear and revere, partial toward those whom they pity and for whom they have compassion, and partial toward those whom they do not respect. Therefore there are few people in the world who know what is bad in those whom they love and what is good in those whom they dislike. Hence it is said, “People do not know the faults of their sons and do not know (are not satisfied with) the bigness of their seedlings.” This is what is meant by saying that if the personal life is not cultivated, one cannot regulate his family.

Chu Hsi’s Remark. The above eighth chapter of commentary explains the cultivation of the personal life in order to regulate the family.

9. What is meant by saying that in order to govern the state it is necessary first to regulate the family is this: There is no one who cannot teach his own family and yet can teach others. Therefore the superior man (ruler) without going beyond his family, can bring education into completion in the whole state. Filial piety is that with which one serves his ruler. Brotherly respect is that with which one serves his elders, and deep love is that with which one treats the multitude. The “Announcement of K’ang” says, “Act as if you were watching over an infant.” If a mother sincerely and earnestly looks for what the infant wants, she may not hit the mark but she will not be far from it. A young woman has never had to learn about nursing a baby before she marries. When the individual families have become humane, then the whole country will be aroused toward humanity. When the individual families have become compliant, then the whole country will be aroused toward compliance. When one man is greedy or avaricious, the whole country will be plunged into disorder. Such is the subtle, incipient activating force of things. This is what is meant by saying that a single word may spoil an affair and a single man may put the country in order. (Sage-emperors) Yao and Shun led the world with humanity and the people followed. (Wicked kings) Chieh and Chou led the world with violence and the people followed them. The people did not follow their orders which were contrary to what they themselves liked. Therefore the superior man must have the good qualities in himself before he may require them in other people. He must not have the bad qualities in himself before he may require others not to have them. There has never been a man who does not cherish altruism (shu) in himself and yet can teach other people. Therefore the order of the state depends on the regulation of the family.

The Book of Odes says, “How young and pretty is that peach tree! How luxuriant is its foliage! This girl is going to her husband’s house. She will rightly order her household.” Only when one has rightly ordered his household can he teach the people of the country. The Book of Odes says, “They were correct and good to their elder brothers. They were correct and good to their younger brothers.” Only when one is good and correct to one’s elder and younger brothers can one teach the people of the country. The Book of Odes says, “His deportment is all correct, and he rectifies all the people of the country.” Because he served as worthy example as a father, son, elder brother, and younger brother, therefore the people imitated him. This is what is meant by saying that the order of the state depends on the regulation of the family.

Chu Hsi’s Remark. The above ninth chapter of commentary explains regulating the family to bring order to the state.

10. What is meant by saying that peace of the world depends on the order of the state is this: When the ruler treats the elders with respect, then the people will be aroused toward filial piety. When the ruler treats the aged with respect, then the people will be aroused toward brotherly respect. When the ruler treats compassionately the young and the helpless, then the common people will not follow the opposite course. Therefore the ruler has a principle with which, as with a measuring square, he may regulate his conduct.

What a man dislikes in his superiors, let him not show it in dealing with his inferiors; what he dislikes in those in front of him, let him not show it in preceding those who are behind; what he dislikes in those behind him, let him not show it in following those in front of him; what he dislikes in those on the right, let him not apply it to those on the left; and what he dislikes in those on the left, let him not apply it to those on the right. This is the principle of the measuring square.

The Book of Odes says, “How much the people rejoice in their prince, a parent of the people!” He likes what the people like and dislikes what the people dislike. This is what is meant by being a parent of the people. The Book of Odes says, “Lofty is the Southern Mountain! How massive are the rocks! How majestic is the Grand Tutor Yin (of Chou)! The people all look up to you!” Thus rulers of states should never be careless. If they deviate from the correct path, they will be cast away by the world. The Book of Odes says, “Before the rulers of the Yin (Shang) dynasty lost the support of the people, they could have been counterparts of Heaven. Take warning from the Yin dynasty. It is not easy to keep the Mandate of Heaven.” This shows that by having the support of the people, they have their countries, and by losing the support of the people, they lose their countries. Therefore the ruler will first be watchful over his own virtue. If he has virtue, he will have the people with him. If he has the people with him, he will have the territory. If he has the territory, he will have wealth. And if he has wealth, he will have its use. Virtue is the root, while wealth is the branch. If he regards the root as external (or secondary) and the branch as internal (or essential), he will compete with the people in robbing each other. Therefore when wealth is gathered in the ruler’s hand, the people will scatter away from him; and when wealth is scattered [among the people], they will gather round him. Therefore if the ruler’s words are uttered in an evil way, the same words will be uttered back to him in an evil way; and if he acquires wealth in an evil way, it will be taken away from him in an evil way. In the “Announcement of K’ang” it is said, “The Mandate of Heaven is not fixed or unchangeable.” The good ruler gets it and the bad ruler loses it. In the Book of Chu’u it is said, “The State of Ch’u does not consider anything as treasure; it considers only good [men] as treasure. Uncle Fan (maternal uncle to a prince of Chin in exile) said, ‘Our exiled prince has no treasure; to be humane toward his parents in his only treasure.’” In the “Oath Ch’in” it is said, “Let me have but one minister, sincere and single-minded, not pretending to other abilities, but broad and upright of mind, generous and tolerant toward others. When he sees that another person has a certain kind of ability, he is as happy as though he himself had it, and when he sees another man who is elegant and wise, he loves him in his heart as much as if he said so in so many words, thus showing that he can really tolerate others. Such a person can preserve my sons, and grandsons and the black-haired people (the common people). He may well be a great benefit to the country. But when a minister sees another person with a certain kind of ability, he is jealous and hates him, and when he sees another person who is elegant and wise, he blocks him so he cannot advance, thus showing that he really cannot tolerate others. Such a person cannot preserve my sons, grandsons, and the black-haired people. He is a danger to the country.” It is only a man of humanity who can send away such a minister and banish him, driving him to live among the barbarian tribes and not allowing him to exist together with the rest of the people in the Middle Kingdom (China). This is what is meant by saying that it is only the man of humanity who can love or who can hate others. To see a worthy and not be able to raise him to office, or to be able to raise him but not to be the first one to do so – that is negligence. To see bad men and not to be able to remove them from office, or to be able to remove them but not to remove them as far away as possible – that is a mistake. To love what the people hate and to hate what the people love – that is to act contrary to human nature, and disaster will come to such a person. Thus we see that the ruler has a great principle to follow. He must attain it through loyalty and faithfulness and will surely lose it through pride and indulgence.

There is a great principle for the production of wealth. If there are many producers and few consumers, and if people who produce wealth do so quickly and those who spend it do so slowly, then wealth will always be sufficient. A man of humanity develops his personality by means of his wealth, while the inhuman person develops wealth and the sacrifice of his personality. There has never been a case of a ruler who loved humanity and whose people did not love righteousness. There has never been a case where the people loved righteousness and yet the affairs of the state have not been carried to completion. And there has never been a case where in such a state the wealth collected in the national treasury did not continue in the possession of the ruler.

The officer Meng-hsien said, “He who keeps a horse [one who has just become an official] and a carriage does not look after poultry and pigs. [The higher officials] who use ice [in their sacrifices] do not keep cattle and sheep. And the nobles who can keep a hundred carriages do not keep rapacious tax-gathering ministers under them. It is better to have a minister who robs the state treasury than to have such a tax-gathering minister. This is what is meant by saying that in a state financial profit is not considered real profit whereas righteousness is considered to be the real profit. He who heads a state or a family and is devoted to wealth and its use must have been under the influence of an inferior man. He may consider this man to be good, but when an inferior man is allowed to handle the country or family, disasters and injuries will come together. Though a good man may take his place, nothing can be done. This is what is meant by saying that in a state financial profit is not considered real profit whereas righteousness is considered the real profit.

Chu Hsi’s Remark. The above tenth chapter of commentary explains ordering the state to bring peace to the world. There are altogether ten commentary chapters. The first four generally discuss the principal topics and the basic import. The last six chapters discuss in detail the items and the required effort involved. Chapter five deals with the essence of the understanding of goodness and chapter six deals with the foundation of making the personal life sincere. These two chapters, especially, represent the immediate task, particularly for the beginning student. The reader should not neglect them because of their simplicity.

Endnotes:

[1] Source Book of Chinese Philosophy(Princeton University Press, 1963), p. 84

[2] Yin Yutang, The Wisdom of Confucius (New York: Random House, 1938), p. 135

Suffering without Realizing It

There are two ways in which human beings suffer and fail to attain greater happiness without realizing it. One involves ignorance of greater happiness. The second involves the failure to realize that one is suffering already.

The first way is that individuals are ignorant of greater happiness and believe themselves to be content with what they have.

In this day and age, because of the belief in hyperindividualism, we fail to realize that we all share fundamental human nature. Our fundamental human nature means that we ultimately find the same things wonderful and good, and other things less wonderful and good, and still other things evil. The supposed differences among individuals as to what is better and worse arise from individual ignorance as to which things are better and which things are worse.

We are ignorant as to which things are better and which things are worse because we have not yet realized which things are greater and which things are lesser. For example, when one is a young boy, lacking in experience and maturity, one might mistake video games and toys to be sources of great happiness. However, when he is a young adult, with some experience and maturity, he might see his career as a source of great happiness. He will still find happiness in in video games, but will value his career as greater. Later he will marry, and see his marriage as a source of great happiness. He will still find happiness in his career, but will value his marriage as greater. One day, he will have children, and see his entire family as a source of great happiness. He will still find happiness in his marriage, but value his entire family life as greater.

He then looks back at his life, and realizes that he was furthest from true happiness when he was a child, and closer to true happiness as he realized and attained what are sources of greater happiness in life as he ages.

Such it is with greater happiness. Thus, no one should be satisfied with what sources of happiness he has but should rather instead realize and attain greater happiness.

The second way is that individuals mistake what is suffering for what is happiness because of their sickly and deprived state of being perverts their sense of true happiness and true suffering.

In the Magandiya Sutra, the Buddha provides an analogy for how ordinary beings mistake suffering for pleasure. He explains,

Suppose, Magandiya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body over a burning charcoal pit. Then his friends and companions, his kinsmen and relatives, would bring a physician to treat him. The physician would make medicine for him, and by means of that medicine the man would be cured of his leprosy and would become well and happy, independent, master of himself, able to go where he likes. Then he might see another leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, cauterizing his body over a burning charcoal pit. What do you think, Magandiya? Would that man envy that leper for his burning charcoal pit or his use of medicine?

Magandiya responds,

"No, Master Gotama [the Buddha]. Why is that? Because when there is sickness, there is no need for medicine, and when there is no sickness there is no need for medicine."

The Buddha then repeats his story of the leper having his treatment, except now he hypothesizes that "then two strong men would seize him by both arms and drag him toward a burning charcoal pit." He then asks, "What do you think, Magandiya? Would that man twist his body this way and that?"

To which Magandiya responds, "Yes, Master Gotama. Why is that? Because that fire is indeed painful to touch, hot, and scorching."

The Buddha continues questioning: "What do you think, Magandiya? Is it only now that that fire is painful to touch, hot, and scorching, or previously too was that fire painful to touch, hot, and scorching?"

Magandiya answers,

"Master Gotama, that fire is now painful to touch, hot, and scorching, and previously too that fire was painful to touch, hot, and scorching. For when that man was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the openings of his wounds with his nails, his faculties were impaired; thus, though the fire was actually painful to touch, he acquired a mistaken perception of it as pleasant."

The original context of this story is the Buddha explaining to Magandiya, a hedonist, as to why sensual pleasures are in fact distortions of suffering. The Buddha concludes,

"Suppose, Magandiya, there was a leper with sores and blisters on his limbs, being devoured by worms, scratching the scabs off the opening of his wounds with his nails, cauterizing his body over a burning charcoal pit; the more he scratches the scabs and cauterizes his body, the fouler, more evil-smelling, and more infected the openings of his wounds would become, yet he would find a certain measure of satisfaction and enjoyment in scratching the openings of his wounds. So too, Magandiya, people who are not free from lust for sensual pleasures, who burn with the fever of sensual pleasures, still indulge in sensual pleasures; the more they indulge in sensual pelasures, the more their craving for sensual pleasures increases and the more they are burned by the fever of sensual pleasures, yet they find a certain measure of satisfaction and enjoyment in dependence of the five cords of sensual pleasure."

Though the Buddha was talking in the context of sensual pleasures, we can expand this analogy to understand why we see suffering as attractive or pleasurable. We mistake suffering as attractive or pleasurable because we are sickly and deprived of our needs and greater happiness, and we attempt to use activities of suffering (or lower happiness) as temporary alleviations for our illness.

Whenever we watch TV, or play video games, we indulge in this lower form of happiness. But this lower form of happiness is not happiness, it's a temporary alleviation for a greater suffering. It's a bandaid on a tumor. It's the painkiller to a broken arm. Worse, these lower forms of happiness are actually forms of suffering that cause greater suffering later on. Watching TV or playing video games not only keeps us from confronting, finding solutions, and applying solutions to solve our problems, but also actively creates negative results by allowing our minds to inundated by negative influences. At best, they are distractions that keep us from attaining truer happiness; at worst, they actively hurt ourselves. Either way, they perpetuate our problems.

Such it is with suffering. Thus, one should not delude oneself that he or she is happy with states of suffering, but should rather instead realize and attain greater happiness.

In this way, people suffer without realizing their suffering. In this way, people characterize their state of sickness and deprivation as happiness. In doing so, they pass up opportunities toward greater happiness.

A contemplative person who has developed his awareness will be able to see his suffering and the possibility toward solving that suffering. He will begin to see what is greater in life, and in what ways he is sickly and deprived. Then he can reach greater happiness.



How can one begin to contemplate happiness and suffering? With each activity, with each experience, one should ask...

How happy does this make me? How happy does this make me compared to other experiences or activities? How long will this happiness last? What are the end results of it? Are they good for me and others? Are they bad for me and others? Is this something that will compel me to get out of bed everyday? If I continue to do this or experience this, will it continue to make me happy, or will it fade each time? Why does this make me happy? How does this make me happy? Is it a distraction from suffering, deprivation, or sense of emptiness? Is it worth the effort?


People will recognize their suffering if they don't get confused with the idea that "this is it, this is all that there is to life...so it's up to you to be happy with it." This idea keeps us in a perpetual state of suffering and keeps us from pursuing and attaining higher happiness.

On Appearance

There are two cultivations of appearance, one that leads to suffering and one that leads to blessing.

What kinds of cultivations of appearance lead to suffering? One that is slothful and lazy, resulting in unkempt hair and overly tattered clothing, will give an appearance of insincerity and distrust. One that excites lust, showing skin and flesh, emphasizing the contours of the body, will attract and inspire unfavorable sexual attention from those with impure hearts and ignoble minds. One that is indulgent, covered by tattoos and piercings, will give an appearance of untrustworthiness, a scattered mind, and a disordered heart. Such appearances are unnecessary, purposeless, bring no benefit, and bring suffering to self and others.

What kinds of appearance lead to blessing? One that is inspiring and dignified, resulting in hair put neatly in its place and clean clothing, will give an appearance of sincerity and trust. One that does not excite lust, covering skin and flesh, de-emphasizing the contours of the body, will attract and inspire virtuous attention from the purehearted and nobleminded. One that is reserved, body untouched by modifications, will give an appearance of trustworthiness, a clear mind, and a pure heart. Such appearances are important, purposeful, beneficial, and bring blessing to self and others.

In this way, one can have an appearance that is heroic and noble, in accordance with natural order, and always harmonious with others.

Stages of Self-Cultivation - The Hero's Path

How can one self-cultivate and improve both the self and the world? One must first become aligned with natural order. When one becomes aligned with natural order, he can understand naturally how to be in harmony with others, and can now expand the reaches of his virtues. When he expands the reaches of his virtues, he cultivates the world around him toward the better.

What does it mean to become aligned with natural order? It means rid oneself of evil, and to place everything good in its proper places.

Man desires what is good, but his understanding of what is more or less important is confused, and this leads him to harm.

There is nothing intrinsically wrong with delicious food. Delicious food, in fact, is good. Our desire to protect life is also good. But when we value delicious food over our the protection of life, we may wantonly kill animals for their flesh. In doing so, we ignore natural order, which is to value life over delicious food, and so create harm.

Such it is with all things valuable and desirable. When we value wealth over family, we create suffering. When we value ambition over benevolence, we create suffering. Ambition and wealth are still good things, and are better than the evils of sloth and poverty, but they have their proper place in the grand scheme of things.

To cultivate oneself means to put everything in one's heart-mind in their proper place and order. Only then can one be in harmony with oneself and others.

How does aligning oneself put oneself in harmony with others? Because when one fully understands human nature, he can understand all human individuals, and know what is the best way to interact with them.

When a doctor treats a patient, he must understand what a healthy patient looks like. He must understand the healthy functions of each organ, the proper balance and order of bodily elements (homeostasis), the order of cause and effect within bodily dynamics, and so forth. Then he can examine what exactly is dysfunctional about his unhealthy patient, understand his woes, and apply the best medicine to correct his body toward a healthy state.

So it is with harmonious interaction. To be in harmony does not mean to be submissive toward those aggressively wrongful, but rather to understand how to work with them toward the improvement of self and other. By understanding healthy human nature, and seeing the discrepancy from health in an individual's dysfunctional state, one can begin to help others with best efficiency and effectiveness.

Once one understands and manifests natural order, one can live the fundamentals of harmony. Once one becomes harmonious, he can then expand the reaches of his virtues.

How does one expand the reaches of his virtues? He takes the natural, spontaneous virtues he has in limited situations, such as care and compassion for his family, and expands this toward his friends. After having expanding these virtues toward his friends, he continues to expand them to his local communities (place of worship, schools, etc.), to his nation-state, to the world and all of humanity, and to the earth and the cosmos.

In this way, all beings will benefit from the cultivated person's virtues. And in doing so, the cultivator expands and strengthens his virtues, becoming a greater and greater hero.

As he expands the reaches of his virtues, the entire universe benefits. The entire universe benefits because this hero has understood and become one with the Way, the natural order, and can apply its principles and essence to help all living beings. He works in harmony toward the improvement of self and others. How can the world not benefit from such individuals?

The Best Values for Good Family Life

There are three types of families, throughout society and throughout history.

The first one is the Trustee family. These are large clan families, where extended families live in unity. The modern equivalent is the Mafia, especially as depicted in The Godfather films.

The second one is the Domestic family. Usually with at least four children, the grandparents frequently live together with the parents in the family.

The third one is the Atomistic family. Usually with few children, many parents are divorced or had never married in the first place.

These three types form because of different values. There are three sets of parallel values that give rise to each form.

The first set of parallel values regards individualism. The Trustee family ignores individuals; individuals have the only function of perpetuating the family. The Domestic family is based on an understanding of interdependence; individuals are unique and irreplaceable because everyone is deeply affected by their relationships with others. The Atomistic family exalts hyperindividualism, which exists as two extremes; either the individual is supreme and above any relationships, or the individual is a victim of his social environment. Either extreme ignores the nature and reality of free will and the importance of relationships.

The second set of parallel values regards the meaning of life. The Trustee family is about power and survival of the family. The Domestic family sees all relationships and actions in a spiritual light that emphasizes sacredness and greater meaning. The Atomistic family sees all relationships and actions in a hedonistic manner that emphasizes deriving pleasure.

The third set of parallel values regards one's obligations in relationships. The Trustee family demands duty and loyalty. The Domestic family emphasizes obligation, care and responsibility. The Atomistic family sees relationships as a private contract, wherein either partner can dissolve the relationship for any reason of dissatisfaction.

Because the values of the Domestic family are most in line with human beings' need for relationships that are deeply caring, intimate, loving and built upon stability, dependability, responsibility, and sense of permanency, these values are the best family values to cultivate.

I sincerely thank the following teachers that enabled me to have these insights: Confucian scholars, Buddhist Dharma masters, and Carle Zimmerman.

The Importance of the Family for Attaining Happiness

When a need is not met, suffering occurs. The greater the need not met, the greater the suffering. Therefore, in order to solve human suffering, an understanding of human need is critical. Because suffering opposes happiness, human needs must first be met in order to achieve human happiness.

Though each human being is unique and constantly is a state of transformation, all human beings share a fundamental human nature. One central foundation of this human nature is the need for relationships that are intimate, deeply caring, loving, and built upon stability, dependability, responsibility, and a sense of permanency. Another central foundation of human nature comes from our nature as biological entities; we have the need to reproduce and raise offspring.

The family is the best and unrivaled way in which both these needs are best addressed. Only the family can provide relationships that are intimate, deeply caring, loving, and built upon stability, dependability, responsibility, and a sense of permanency. The family is also the best and unrivaled way wherein reproduction is safest and in which children are raised well.

There are variations among families; some are healthy and functional, some are unhealthy and dysfunctional. Some families are more intimate, deeply caring, loving, and create safety, stability, dependability, and responsibility. Some families lack these virtues.

These variations come from differences in behavior. These differences in behavior ultimately come from different values. Different values manifest through different understandings and different degrees of self-cultivation. Different understandings of values and different degrees of self-cultivation form character, and character dictates behavior, and behavior changes family life.

Family life allows one to attain relationships that are intimate, deeply caring, loving, and built upon stability, dependability, responsibility, and a sense of permanency. These relationships fulfill fundamental human needs, and create happiness where otherwise there would be suffering.

Therefore, to attain happiness, one must fulfill one's needs. Because one needs intimate relationships, one needs good family life. Because one needs good family life, one must have the right values, right understanding, right cultivation, leading to right character, right behavior, and right family life.

To ignore this reality is to perpetuate ourselves in a state of stress and suffering.