Tag: Aristotle

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How old is too old? The promise and perils of gerontocracy

Fresno Bee, Nov. 27, 2022

Is Joe Biden getting too old to be president? There is wisdom in a gracious exit

How old is too old? After Nancy Pelosi announced she was stepping down, at age 82, as the leader of House Democrats, people wondered whether President Biden should follow her lead. Biden turned 80 this week. He is the oldest president we’ve ever had. If he runs for re-election, he would be 86 at the end of a second term.

Some pundits asked whether Biden’s age would affect his ability to do the job. It is natural to wonder about the vitality of octogenarians. We should also consider the question of fairness and the importance of generational shifts. It is wise for older folks to prepare to pass the torch.

There is some truth to the claim that age is just a number. Some 90-year-olds are healthy, smart and engaged. Aging is a matter of probabilities. The odds stack up against us as the years pass. Good genes and good habits can change those odds. There is no on/off switch that suddenly clicks at 80. But vision, hearing, mobility and memory do tend to decline over time.

And yet, there is also some truth to the idea that we gain wisdom as we age. This is not true of everyone. But we can learn from experience. The passage of time provides a sense of perspective and proportion. What appears as a novel crisis for a 20-year-old is “more of the same” for someone who is 80.

Most traditions imagine that wisdom and old age are connected. Plato suggested that as the burning desires of youth are quenched, the mind is set free to focus on higher things. Confucius said something similar. According to Confucius, it is not until we reach 70 that virtue and desire come together. The sages of the ancient world were old folks with a faraway look in their eyes.

Some cultures also value “gerontocracy,” which is a fancy word for rule by elders. This may work well, if our elders are wise and civic-minded. But gerontocracy may also create a system in which crabby old geezers cling to power, refusing to make way for new ideas.

Aristotle was critical of gerontocracy for that reason. He criticized the idea of lifetime tenure for judges, for example. He said, “there is old age of mind as well as of body.” He suggested that some people may be too old to judge wisely. A

nd what about fairness? If one generation dominates leadership positions, is that fair to those in other generations? When Nancy Pelosi announced she was stepping down, she said, “the hour has come for a new generation to lead.”

This is a nice way of putting it. There comes a time, when elders need to make way for the next generation. There is no alarm clock that tells us when that moment has arrived. But it is wise to keep the succession process in mind and to plan for passing the torch.

One rationale for this generational hand-off has to do with creativity and innovation. Human beings are creatures of habit. We tend to prefer the stability of well-worn ruts. But in politics, business, and art, those ruts can become quagmires. Organizations need fresh ideas and new blood.

And what about the ambitions of those who are waiting in the wings? The understudies need their chance to shine. But when the old guard hogs the limelight, the back-ups never get to learn how to play the lead.

This applies to all fields of human endeavor, including sports. In the NFL, the generation of Aaron Rodgers and Tom Brady is ending. It’s sad to watch former heroes fall into mediocrity. And the second stringers need playing time in order to get good at the game.

Of course, we understand why Brady, Rodgers, Pelosi, and Biden want to stay in the game. It’s fun to play. And they have talents they want to share. There is also a crew of agents and sycophants who have vested interests in keeping the old guard in place.

But as Ecclesiastes puts it, “for everything there is a season.” It is wise to make a graceful early exit than to linger too long at the party, while clinging to fading glory.

Read more at: https://www.fresnobee.com/opinion/readers-opinion/article269144787.html#storylink=cpy

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“Tighten Up!” Self-Control and the Covid Finish Line

Fresno Bee, April 18, 2021

As more people get vaccinated and coronavirus restrictions ease up, public health officials are worried that we will ditch our masks and let down our guard. It is not yet time to celebrate. When you see the finish line, breathe deep and bear down.

Virtues such as patience, fortitude, and endurance are often ignored in a culture of instant gratification. Consumerism feeds the frenzy of appetite. Despite COVID-19 restrictions, we have not generally adopted a Spartan lifestyle. Instead, we have embraced DoorDash, Netflix, and the drive-thru window. Pornography consumption increased under COVID, as did alcoholism and obesity.

A recent survey reports that more than 60% of Americans gained weight while living under lockdown. The average weight gain was 29 pounds. This is worrying since obesity is an important factor in COVID-19 mortality.

Our obesity problem indicates the role that social systems play in supporting good (or bad) habits. Self-control is important. But social circumstances matter. The American Academy of Pediatrics cautions that COVID-related disruptions in school can increase obesity in children, as kids spend more time on screens, exercise less, and eat more unhealthy foods.

Social support helps develop the crucial ability to delay gratification. Delayed gratification is a sign of moral maturity and a key to living well.

The famous Stanford “marshmallow experiment” showed that children who could resist the temptation of immediate gratification ended up with better life outcomes. That experiment forms the basis of a book by Walter Mischel who claims that self-control is “the engine of success.” Critics have pointed out that self-control is linked to class, race, and other social determinants. The children of well-educated families are better at delaying gratification. And affluence may mitigate the negative outcomes of a lack of impulse control.

The question of self-control is as old as the Greeks. Aristotle connected self-regulation with happiness. Pleasure seduces us into making bad choices. Virtue helps us resist the siren-song of unbridled appetite.

Aristotle was puzzled by weakness of will. Why do some people have the ability to control their appetites while others do not? And how come we lose this ability when asleep, drunk, or overcome by strong emotions?

Aristotle compared weak-willed people to beasts. But unlike the beasts, we ought to know better. And we can train ourselves in self-control. Education and social support networks provide the solution. Good education and good friends support good habits.

The ancient Stoics developed this idea into an elaborate system of training in virtue and self-mastery. One important technique is to develop critical thinking. If you really understand what’s good for you, you will do the right thing. And if you really understood what was bad for you, you would avoid it.

But knowledge must be supplemented by habit. Stoic spiritual training also included physical austerities designed to accustom the self to hardship. The Greek root of our word “austerity” also means “bitterness.” The Stoics systematically embraced bitterness. They exposed themselves to cold and to heat. They fasted and abstained from sex. They exercised in the gymnasium and slept on hard beds. And they constantly reminded themselves of illness, grief and death.

Patience, fortitude, and endurance were key virtues for the Stoics. These are important values for living well. But these are not the only values that matter. Sometimes, it is wise to loosen up and enjoy life. Austerity can indeed be bitter. Asceticism needs to be balanced with sweetness and joy.

The Stoics also enjoyed pleasure, but in moderation. The founder of Stoicism, Zeno, was known as a sour-faced and reserved man. But like Socrates, he drank wine occasionally — although he did not get drunk.

There is a time and place for everything. At some point, our masks will come off and we’ll raise a glass at the local watering hole. But Stoic endurance is especially important as the finish line comes into view.

When the philosopher Diogenes was an old man, his friends invited him to rest and take it easy. He thought that was terrible advice. He said that the end of the race is no time to go slack. Rather, as the finish line approaches, we ought to tighten up and put on speed.

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Wolves, Dogs, and Civilization

A wolf has appeared in Central California for the first time in a hundred years. He left a pack in Oregon, wandered 500 miles south, passed Yosemite and ended up in the Central Valley. The scientists tracking him are keeping his location a secret. But apparently, he is somewhere out in the fields of Fresno county.

This is a great story about the resilience of nature and the conflict between the wild and the domesticated. Wolves once roamed across this region, as did the grizzly bear, who adorns our state flag. Coyotes and condors, bears and wolves figured prominently in native Californian myths.

The last California wolf was killed in 1924, about the same time that the California grizzly was exterminated. But wild nature has a way of pushing back. Civilization won’t last forever. On the borderlands, wild critters are waiting to return. Civilization is a man-made raft floating on a wild sea.

Wolves touch a primal reservoir of meaning.  Civilization revolves around the ambivalence of the canine—which reflects our own dual nature. Dogs and wolves are symbolic brothers, whose difference marks the border between domestication and wildness. 

The civilizing urge struggles against the wilderness. Real wolves are killed by hunters and farmers. Education domesticates the wolf within. 

Plato described education as taming the inner beast. Aristotle extended this in his account of beastly humans and barbarians. Colonialism and slavery can be traced back to Aristotle’s idea that civilized humans were entitled to hunt and enslave the beastly other.

The wolf often shows up in European culture, as a symbol of the wilderness on the edge of civilization.  Consider an image from Euripides drama, The Bacchae, which is a play about the wild other. In the play, the female worshippers of Dionysus nurse wolf cubs with their own mother’s milk.

The Greek god Apollo was known to manifest himself as a wolf. Homer called Apollo “the wolf-born god.” Legends held that Apollo was himself nursed by a wolf. A similar tale is told about Romulus and Remus, the mythic founders of Rome, who were suckled by a mother wolf.

These stories point toward the mysterious emergence of civilization from out of the wild.  There is only a subtle difference between the wild, unruly wolf and the loyal, domesticated dog.

The wolf-dog divide is found in Plato’s Republic. Plato described the guardians and philosopher-kings of his ideal city as faithful watchdogs. They are loyal to friends, fierce toward foes, and curious about sniffing out the truth. But Plato warns that watch-dogs can turn feral and run amok. We need to guard the guard-dogs (as I discussed in a recent column).

Plato described tyrant as wild beasts. He said that tyrants have a taste for human flesh. The tyrant is “transformed from a man into a wolf.”

This Platonic metaphor resonates through the history of European culture. The Bible warns of wolves in sheep’s clothing (Matthew 7:15). Political philosophers worry that “man is a wolf to man” (homo homini lupus est), as Hobbes did in his argument against “the state of nature.” Wolves and werewolves haunt us in horror films and fairytales.

But does this focus on domestication cause us to overreact? What do we miss when there are no wolves, when everything is domesticated—even our souls?

I love dogs. But in their domesticated cuteness, they lack the edge of ferocity and power that makes the wolf, the grizzly, and the mountain lion so inspiring.  What do we lack when we stay home with the dogs instead of running with the wolves?

There is something unsettling about the presence of a wolf in Central California. This demands that we think the limits of domestication. What was lost as civilization wrested the land from its native inhabitants? And what might the future hold?

We are not the masters of the earth we suppose ourselves to be. This land once belonged to bears, wolves, and lions. The rivers held salmon. Great flocks of birds crowded the wetlands. People lived here, long before European culture arrived. One wonders how long our concrete cities and cultivated fields will last.

How long will it take for wild things to return? And what are we missing when no longer hear the howl of the wolf?

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Masculinity, Sex, and Shame

Trump scandal demonstrates men need to grow up

Fresno Bee, October 15, 2016

 

We’ve been through this before with Bill Clinton, Bill Cosby, Anthony Weiner, Roger Ailes and others. Is anyone surprised that Donald Trump is joining the bi-partisan rogue’s gallery of creeps and philanderers?

This is a culture of ubiquitous pornography. Erectile dysfunction commercials flood the airwaves. Date rape is a problem on college campuses.

The dots are easy to connect, and the solution is clear: Men need to grow up and behave themselves.

Mature men build sincere and lasting relationships with women. Moral men don’t brag about sexual misbehavior, cheat on their wives or grab women’s crotches. Moral men have a sense of decorum. They understand the importance of promising fidelity. They know how to control themselves. And they don’t enable other men to do shameful things.

When Donald Trump bragged about grabbing women’s genitals, Billy Bush egged him on. Howard Stern is another enabler. On Stern’s program, Trump bragged about sexual stuff, including walking in on nude women at beauty pageants he ran. Trump’s defenders imply that this is normal “locker room talk” and boys-being-boys behavior.

Maybe it is normal in the locker room at the Playboy mansion. But even then, so what? Bad deeds are not excusable simply because a lot of jerks do it. And in the real world, young men don’t get a free pass on groping girls or gawking at nude beauty queens.

Moral men outgrow naughty sex talk. Mature adults don’t brag about their sexual lives. Sex is fun. But it is a private pleasure of shared intimacy. Adults keep these things to themselves.

It is shameful to brag about something that should remain private. People should feel ashamed to do private things in public. That missing sense of decorum is part of what is troubling about Bill Clinton’s Oval Office escapades and Anthony Weiner’s shameless selfies.

Aristotle suggested that the best people would do nothing to be ashamed of. But since no one is perfect, the next best thing is to feel shame when you do something shameful. The worst possibility is to lack a sense of shame.

ARISTOTLE SUGGESTED THAT THE BEST PEOPLE WOULD DO NOTHING TO BE ASHAMED OF.
BUT SINCE NO ONE IS PERFECT, THE NEXT BEST THING IS TO FEEL SHAME WHEN YOU DO SOMETHING SHAMEFUL. THE WORST POSSIBILITY IS TO LACK A SENSE OF SHAME.

Without shame there is no room for remorse, regret or moral growth. Shameless people don’t feel guilty. They view fidelity and other moral constraints as external impositions. Rather than holding themselves accountable, the shameless blame others when they get caught.

Sometimes shame can be pathological. Some prudish people cannot enjoy sex or the other pleasures of the body. The sexual liberation movement of the Playboy generation broke free of pathological shame. Hurray for birth control, female orgasms and healthy sexuality. But the pendulum has swung too far toward shamelessness.

Like shame, privacy is another value that has been warped by a pornographic culture in which sex is constantly on display. Like shame, privacy can be excessive. Sometimes privacy can be used to hide terrible things. Absurd claims about privacy in the family were once used to shield investigations into domestic abuse.

But a proper sense of privacy is an important moral achievement. The ability to control your body until you find a private place to fulfill its needs is the first step in human development. Privacy provides a refuge in which spiritual development occurs. Privacy allows us the freedom to explore ideas and create intimate relationships.

Our capacity for reflection, choice and control is the source of human liberty, rationality and moral development. Animals excrete and copulate without shame in public. Human beings control our animal urges and do these things in private. Our sense of shame and our sense of privacy provide the key to human dignity.

Shameless behavior and public lewdness expose a significant character flaw. Shameless philanderers lack self-control. They lie, cheat and manipulate. It is difficult to trust a man who can’t keep his pants or his mouth zipped.

At a recent lecture at Fresno State, historian Doris Kearns Goodwin pointed out that past presidents had sexual affairs. Back then, the media respected their privacy. Those were the bad old days, when privacy also protected men who beat their wives.

It is better that misogyny and infidelity are out of the closet. But it would be even better if men respected women, politicians kept their pants on, and everyone kept their hands to themselves.

Read more here: http://www.fresnobee.com/living/liv-columns-blogs/andrew-fiala/article108256852.html#storylink=cpy
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Ethics of Brain Hacking

Brain hackers raise social questions about learning, understanding

June 28, 2013

 

Is it ethical to use “smart drugs” to improve cognitive function?

Legal concoctions of vitamins, herbs and nutrients are advertised as improving memory, focus and mental acuity. Some of these supplements claim they can produce lucid dream states and lessen the need for sleep. And prescription drugs are being used in illegal ways as mental stimulants, aimed at enhancing memory and concentration.

So-called “brain hackers” claim that cognitive function can be enhanced by sending mild electrical current through the brain. At least one company is marketing a trans-cranial electrical current device to video game players as an upgrade for the gamer’s brain.

Assuming that these things really work, one obvious ethical issue is health and safety. But if we assume that neuro-enhancers can be used safely, another ethical issue is fairness. It doesn’t seem fair for people to artificially enhance performance in school or in business, especially if these enhancements are not widely available to everyone.

One might also worry that the learning that occurs through brain hacking doesn’t really count. It seems like cheating. Of course, these products won’t do the learning for you. They help you focus and retain information better and faster. But you still have to do the studying. If it is acceptable to drink coffee during a cram session, is it also acceptable to use another, more powerful chemical that can help you focus even better?

If learning is primarily about creating pathways in the brain, resulting in new skills and abilities, then there is nothing inherently wrong with brain upgrades that help build those pathways more quickly. Flashcards help and so might a drug. Result-oriented learning will encourage the use of the most efficient tools. From a result-oriented standpoint, it doesn’t matter that you took a chemical shortcut so long as you actually end up knowing the thing you set out to learn.

But learning and thinking are not only a means to an end. They are also ends in themselves. Aristotle suggested this when he said that learning gives us the liveliest pleasure. One source of the pleasure of learning is the resultant mastery — the ability to perform or do something as a result of learning. But there is also pleasure in the very process of practicing and working at mastery. Is the road of learning enjoyable for its own sake; or is the point to achieve mastery as quickly as possible?

The brain-hackers want to shorten the process, perhaps underestimating the pleasures of practice and study. They are primarily focused on performance and achievement. If a short cut can be found, why not take it?

But Aristotle and others would argue that the road matters as much as the destination. Learning and thinking are also deeply social activities, which build connections with other people through the shared effort of the process. There is no mechanical or pharmaceutical shortcut to building community and developing relationships.

In a culture of high-stakes testing and dog-eat-dog economic struggle, it makes sense that people would want to hack their brains, looking for a competitive advantage.

In our culture, there are tangible rewards for those who can process and recall information quickly and accurately. Quick thinkers get better grades, bigger scholarships, and higher-paying jobs. Slow thinkers are left languishing in the dust.

But quick processing and recall skills are merely mechanical: machines can process and recall information much faster than we can.

Machines cannot, however, evaluate what is worth thinking about. The brain hackers are focused on the question of “how fast?” But they forget to ask “how come?”

There is no quick answer for the deeply human question of what matters and why it matters.

Existential questions require unhurried contemplation. But our caffeinated, video-game culture has no time for ruminating and mulling things over.

We spike our brains, filling them with images and words from dawn to dusk.

We are competitive thinkers, looking for an edge in a world that has little patience for the poets and dreamers who pause to wonder about the point of the hustle.

In the end, we may find that the faster we arrive at our destination, the less we understand why we wanted to get there in the first place.