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If there is an art of living, it is not something that can be taught timelessly. We have lessons to learn from Aristotle et al, for sure, but not if we simply uproot them from their epoch and stamp them into 21st-century soil.
Julia Holter
Economics is uncertain because its fundamental subject matter is not money but human action. That's why economics is not the dismal science, it's no science at all.
Science works because the phenomenon being described can be relied on to remain the same. Even in quantum physics, where phenomena are changed by observation, the way in which observation interferes is regular and falls within a limited range of possibilities. Human culture, however, has the nasty habit of never staying the same for very long.
When you try to cool down hot emotions, what tends to happen is that you end up either repressing them or losing them altogether. Neither is desirable. Without emotion, much social interaction loses its meaning or changes for the worse.
Indeed, without emotion it seems unlikely we can even have morality.
Anger clearly has its proper place at work, which is neither wholly absent nor ever present. The manager who is an emotional blank is just as hard to work for as the volcanic boss, and both can do great harm by setting an unhelpful example for what kind of emotional expression is expected and accepted.
As a teenager, I increasingly had questions about religion to which I found no good answers.
There is such a thing as fanaticism, it is always wrong, and if you disagree, you're wrong too.
The greatest moral failing is to condemn something as a moral failing: no vice is worse than being judgmental.
We can take suffering to be an opportunity to learn and to grow. But if we are honest, we should remember that this is making the best of a bad job, and that minimising suffering takes priority over optimising its outcome.
It is often said that having gone through any kind of suffering tends to makes you appreciate life more and live more in the present. I'm not sure how universal or long-lasting these effects really are.
True virtue would never liken its rewards to points on a loyalty card, not because it is its own reward, but because it is not something we should practice to accrue future benefits.
Being virtuous is wonderful thing, but feeling virtuous is a shortcut to vice.
Too often, complaint is not about principled objection on moral grounds, but opportunistic objection on grounds of self-interest. To rectify this, we need to work on mastering the art of complaint.
The capacity to make free choices is not something we either have entirely or not at all. Rather, choices become freer the more they are the result of our own capacity to reflect on and assess facts and arguments.
You don't choose what you believe moment to moment, but choices you have made do shape what you come to believe.
No genuine choice is ever simply a matter of the arbitrary exercise of will. Take your choice of lunch today. You can't decide to want anything, but what you want will at least in part be a result of a series of other choices and judgments you've made in your life to date.
The very act of questioning whether you exist proves you do, because you must be there for the doubt to be entertained in the first place.
Prayer provides an opportunity to remind oneself of how one should be living, our responsibilities to others, our own failings, and our relative good fortune, should we have it. This is, I think, a pretty worthwhile practice and it is not something you can only do if you believe you are talking to an unseen creator.
The modern believer is not suspicious enough, which is perhaps why, when they try to construct arguments in their defence, the convictions are left doing all the work and reason, debilitated by neglect, weakly fails to prop them up.
Traditional arguments for the existence of God and contemporary attempts to use fine-tuning and cosmology to back up the case for his existence always strike me as kinds of games, since hardly anyone believes on the basis of these arguments at all.
The border between the natural and the supernatural, religion and philosophy, may not always be clear. But there are lines, and we should know and accept which side of it we are on.
Metaphorical tone deafness is when people are unable to discern what is of value in something. I think I'm tone deaf to poetry, for instance. Despite having studied it into a second year of university, most of it just leaves me cold.
Heathens are unredeemed outcasts from heaven who roam the planet without hope of surviving the deaths of their bodies. They may have values, but they are not secured by any divine source. Yet we embrace this because we think it represents the truth.