Embedded Files
Awakening: the importance of wonder
Human beings are unique in their irrepressible desire to know. Children naturally (and relentlessly) ask questions. Adults, too, persist in asking questions. We want to know about things; we want to know how to do things; and, a little more mysteriously, we want to know the why of things. As human, we naturally wonder, in the sense that we continually ponder by questioning. As we grow older, and as we become caught up in life’s many tasks and opportunities, we may not always be as aware of our own questioning attitude toward the world and ourselves. But it is still there. What is often needed is a re-awakening to our own wonder-ment.
When once we have been re-awakened, we may notice something very strange: we can even wonder about our own wondering. In other words, all our questioning eventually leads to this profound question: Why I am the kind of creature that is so driven to know?
Pondering this, I find myself at the starting line of what classically was called philosophy. The term philosophy comes from two Greek words which mean “to desire” (philo) + “wisdom” (sophia). Traditionally, wisdom has to do with human knowledge of the "how" and the "why" of things, and desire has to do with the human ability to pursue that knowledge. Philosophy, then, is the desire for and pursuit of knowledge. But not just any knowledge. It chases down the how and why of reality.
Of course, this pursuit can go wrong in all sorts of ways. So philosophical exploration is not merely about questioning. It is learning to question well, so that we can achieve the knowledge we naturally crave: Who am I? Who ought I become? and How do I get there?
Finding your bearings: the importance of the real
Knowledge, though, is not all that humans desire. In fact, our natural desire to know is for the sake of something else. Ultimately, our desire is to achieve a full and lasting kind of happiness, real happiness. Again, this desire is something natural to us. It is part of what makes us the kind of species we are. But discovering this real happiness and avoiding the many pseudo-happinesses out there has proven to be most difficult for humans. We are masters of being distracted and shortsighted.
This is where philosophical exploration comes in. By learning to question well, we come to distinguish the more important from the lesser, true purposes from misleading goals, and real meaning from artificiality.
This kind of discernment is not easy to achieve. Yet, as Socrates observed so long ago: to live one’s life without this kind of discernment is not really to live at all. And it is crucial for our times, when artificiality greets us at every turn, happiness is advertised as purchasable, and life is promised (by this or that guru) as the result of ‘this hack’ or ‘that secret.’ Philosophical exploration through conversation can aid us to break through all the superficialities and red herrings out there. It aids our pursuit of the real.
Skill Sets: the importance of the virtues
Even when this discernment is acquired, though, living it out provides still further challenge. As the old saying has it: “Learning life skills is long, but life itself is brief” (Ars longa, vita briva). There are no shortcuts to real living, no gondolas for easy ascent. We must be patient with ourselves, and persevere. However difficult, our desires don't lie. We long to know our purpose, our meaning. Even more, we want to achieve that purpose. For this—there is no other way—we need real life skills.
Traditionally, philosophers have called these real life skills “virtues.” The term itself comes from the Latin virtus, which is often translated as “power,” but perhaps better as “capability” or “skill.” For millenia, sages have reminded that humans can cultivate various kinds of thinking skills and various kinds of choosing skills, which work together to direct human desires to real goods, and even the ultimate good.
Thinking skills are not “tricks” or “hacks.” They are habits of the mental life, or thought patterns, by which we come to see reality as it is, to understand ourselves, and to order our own goals and purposes. These habits become for us a kind of second nature, readying us to think in patterned ways. Unfortunately, this unique kind of capability, this freedom to build out our own nature, is not always put to good use. It is often enough to our misfortune. If I cultivate habits of thought that distort my view of reality, thwart self-understanding, or align myself with bad goals and purposes, then this ‘second nature’ I’ve developed becomes self-destructive (vicious). If I am to avoid such self-destructive habits, I need to cultivate habits that aid me in a true view of reality, true self-understanding, and alignment with properly ordered external goods. Then my 'second nature' is empowering (virtuous).
The same is true for choosing skills. They are cultivated by hard-won practice and so become habits of the will. By them we are readied to temper any desire for bodily goods which, when excessive, become destructive. By them we are prepared to stand firm in difficulties, to persevere through hardships. By them we are disposed to act in fairness and kindness toward others. By these skills we cultivate self-control, and master our self-destructive tendencies.
The human who has cultivated these skills (i.e. the skills have become a second nature) is well-ordered in himself or herself, and well-ordered to others and to the world. This is authentic human living. This is what Aristotle called eudaimonia (well-souled-ness); we might call it real living.
Making ready: the importance of exercises
Breaking through superficialities, discovering real meaning and purpose, and acquiring real life skills may be likened to the the strenuous, even perilous, portions of the ascent up the mountain. One does not take on an ascent without some prior training. The purpose of the training is to develop skills for the journey.
The classical expression “you are what you repeatedly do” aptly captures the truth that life skills are cultivated and developed, not merely information gained. Through various exercises—honed in philosophical schools over thousands of years—one begins to cultivate a second nature, no longer conformist, reactionary, impulsive, or unsteady, but now considered, resolute, and properly focused.
In philosophical practice, there are various kinds of exercises that have a proven track record of cultivating virtuous habits (thinking skills and choosing skills). Exercises such as reading, study, and meditation are intended to cultivate the habit of attention, mindfulness, and intentionality. Exercises like journaling, essaying, and personal examination reflect on our current habits of choice. And exercises like charitable giving, volunteer work, various kinds of self-denial, aim at a strengthening the will to choose what is good.
This raises the first reason there is need for a guide. Some of these exercises can raise heavy thoughts and strong emotions. It is best, at least at the beginning, to work through some of these exercises with a trained practitioner.
There is a second reason for guide. Along the difficult portions on the path of life, a friendly sojourner is often most welcome. As the philosopher and theologian, Augustine of Hippo, said over fifteen hundred years ago:
“For if we be harassed by poverty, or saddened by loss, or disquieted by suffering, or pining in exile, or vexed by any kind of calamity, let good men visit us; men... who know how to give profitable counsel, and aid us to express our feelings in conversation: the effect is, that rough things become smooth, heavy burdens are lightened, and difficulties vanquished most wonderfully.”
Life presents many challenges. They cannot be avoided, and they ought not be spurned. Together, we can take them as invitations to wonder, turn them into opportunities for growth, and eventually come to see them as ingedrient to our authentic, real life.
Page updated
Google Sites
Report abuse