Tag: Aristotle

The Fantasy of Frictionless Friendship: Why AIs Can’t Be Friends

Posted on by Gary Borjesson

by Gary Borjesson

Even if they had all the other good things, still no one would want to live without friends. —Aristotle

Is love an art? Then it requires knowledge and effort. —Erich Fromm

This is Leo. She was surprised by how hot he is.

Many of us are, or soon will be, tempted to connect with an AI companion. Maybe you want a partner for your work  or personal life. A friend of mine consults with a personal AI on his creative branding work for clients. A therapist or doctor can use a personal AI to help them track and reflect on specific patients. A recent article in the NYT describes a woman’s steamy (and expensive) romance with her AI boyfriend, Leo.

All of these and other possibilities are coming to pass. I take it for granted here that AIs are useful and pleasurable digital assistants or companions. With corporate powers making that case, the more pressing concern is to recognize the limits and dangers AI companions pose. This is urgent because AI companions exploit a human vulnerability: our resistance to the effort required for personal and interpersonal development.

I will focus on a fundamental limit overlooked by enthusiasts and critics of AI alike. A limit no tweaking of algorithms will overcome. A limit that makes AIs ontologically incapable of friendship. A limit that shows why we need to resist the considerable temptation to imagine AIs can be friends. To anticipate, consider two necessary conditions of friendship: that they are freely chosen, and mutual. We’ll see why AI companions cannot meet these conditions. But first let’s look at their basic limitation. Read more »

Tuesday, January 7, 2025

Dwelling in the Doing: a new year’s resolve

Posted on by Gary Borjesson

by Gary Borjesson

Around the new year you may, like me, be inclined to reflect on your life. And if you weren’t so inclined, the media will remind you with its best-of lists, retrospectives and prospectives. These reflections often become musings (if not resolves) about what we want to keep in our lives, what we could do without, and where we want to make changes or grow.

Which brings me to my theme, a big simple idea I find helpful, and recommend to you, when contemplating changes (including changes of attitude). It can help steady us through changes of all sorts, whether grieving a loss, struggling with our health, losing weight, starting an exercise routine or a meditation practice, embarking on a new career, or considering retirement. The idea is this: once you’re clear about what you want, focus on the activity, not the goal; the process, not the reward; the journey, not the destination.

Perhaps you find this obvious; I hope so. Still, as Orwell famously observed, “To see what is in front of one’s nose needs a constant struggle.” It’s especially easy to lose sight of the obvious when we’re met with the equally obvious, and competing, truth: that we should keep our eyes on the prize. True, it’s vital to be clear about the goal and good we are seeking. In our results-focused world, however, we hardly need this reminder. Anyway, even if all we want are results, the best way to get them is to pay attention to the process.

A story about a little ritual of friendship called “Seek!” will illustrate what I have in mind. The goal of “Seek!” is, of course, to find. In this story, the reward will be a crunchy pig’s ear, but go ahead and substitute whatever goal you please: six-pack abs, fluency in Japanese, a first novel, a kayak you built yourself, a thriving business or partnership.

Theila

The friend in this ritual is my dog Theila, who loves a crunchy chewy pig’s ear. (I know.) But I expect her to work for her reward. What I know, and think she suspects, is that the work of seeking will ultimately become the main pleasure—the journey will become the destination, which is happiness. Knowing this gives me the resolve to stick with the hard work of training her and myself in the art of seeking. In the same way, it’s easier to be patient and encouraging with ourselves when we adopt the mindset that, as hard as change is, eventually we will enjoy what now feels like work, whether it’s running, sobriety, meditation, healthy eating, etc. In the meantime, we focus not on what we seek, but on building a practice around it, trusting that results will come. Read more »

Friday, October 18, 2024

Becoming What We Are: Authenticity as a Practice

Posted on by Gary Borjesson

by Gary Borjesson

Become what you are, having learned what that is. —Pindar

[To protect their privacy, I have changed identifying details of those mentioned here.]

Aristotle

What do we want for our lives? It’s a peculiarly human question; other animals don’t appear to be worrying about it. I’ve asked myself this question, sometimes with curiosity, sometimes more desperately, for as long as I can remember. I’m always moved when patients raise it in their therapy. A man who retired from a successful career said that when he looks into the future without the mantle of his professional title and status, he feels empty and lost, ashamed that at 70 he doesn’t know what he wants.

Sometimes we raise the question ourselves; sometimes the world raises it for us. Another patient, whose boyfriend just “dumped” her, is wrestling with her alcohol use. The men she wants in her life don’t want an alcoholic in theirs. She’s angry at the thought of sobering up for someone else, “Wouldn’t that be inauthentic?” At the same time, she (authentically) wants a partner in her life.

She knows what most of us know, that we want to be authentic. By “authenticity” I mean living in a way that is true to oneself and to one’s situation in the world. (For the bigger philosophic picture, see my previous column, Reclaiming Authenticity as an Ethical Ideal.) Authenticity resonates because it is that rare thing, an ideal that most of us embrace—despite our divergent religious, ethnic, social, and political values. After all, each of us faces (or not) the question of how to become our best selves.

Although we must ask and answer that question for ourselves, I will suggest a few core principles that can guide our way. I’ll start with Aristotle’s view, that the one thing we all want from life is to flourish, which means living in such a way as to be fulfilling our nature. This might sound about as helpful as telling someone who is struggling, “Just be true to yourself!” How do we even know what our true self is? If we’re a lonely alcoholic, is our true self more of the same, or is it sober and in a relationship?

We can find some guidance by unpacking two principles of flourishing that extend to living authentically. Read more »

Wednesday, October 9, 2024

On Burnout: ‘Can’ is the New ‘Should’

Posted on by Marie Snyder

by Marie Snyder

I started reading about burnout when I walked away from teaching earlier than expected. Suddenly, I couldn’t bring myself to open that door after over thirty years of bounding to work. A series of events wiped away any sense of agency, fairness, or shared values. Their wellness lunch-and-learns didn’t help me, and I soon discovered I’m not alone.

An article published in JAMA last June looked at rising rates of burnout in healthcare, where 40% of physicians surveyed intended to leave their practice. They suggest, “To prevent a health care worker exodus, experts argue that the emphasis needs to shift from individual resilience to broader system-level improvements.” They are looking for standardized methods to affect organizational management with “evidence-based interventions.”  

Over 25 years ago, Michael Leiter and Christina Maslach came to the same conclusion. They identified six areas of worklife affecting burnout and created a specific assessment for educators. They determined the cause to be a “mismatch” between employee expectations and employer behaviours leading workers to be closer to the bleak end of a continuum from burned out to engaged. They suggest that “the task for organizations and individuals is to achieve a resolution.” This is not just a matter of throwing wellness initiatives or resilience-speak into the mix, but addressing any reasonable expectations of employees with appropriate employer interventions in all six interrelating areas. 

Feels vindicating, right?!

One problem with this solution and possibly a reason why it’s not widespread, however, is that it’s often the employees that hold the highest standards and care for the workplace who are the most affected by burnout, and they might make up a small minority of workers. People who show up to learn the right buzzwords and put in the least effort required to hit their hours without concern for the process and product of the company can feel unscathed, and those employees can make up enough of the workforce to provoke organizations to continue the micromanaging and questionable reward schemes for the many.  Read more »

Thursday, August 22, 2024

Path and Pathology: Some Philosophic Aspects of Psychotherapy

Posted on by Gary Borjesson

by Gary Borjesson

I came to psychotherapy from philosophy, first starting therapy in my forties while on sabbatical from St. John’s College. I was struck by its transformative power—so struck that I ultimately resigned my tenure and returned to graduate school to train as a therapist. But I’ve hardly left philosophy behind. Freud reminds me of Nietzsche. Socrates’ fingerprints are all over the motives and methods of psychoanalysis. Donald Winnicott and Erik Erikson bring to mind Hegel, and the list goes on.

Philosophy and psychotherapy (and the humanist tradition in general) see our lives as developmental journeys. In the spirit of Socrates, they view self-exploration and self-awareness as essential to self-actualization. This may seem obvious, but it’s easy to lose sight of. Which makes it remarkable that many academics don’t believe being a “philosopher” need include examining themselves. Yet, how could it not? After all, philosophy means the love of wisdom, and who would say of a true philosopher what Regan said of her father, King Lear, that “he hath ever but slenderly known himself.”

It’s equally remarkable that the Socratic spirit is often absent in therapists, in their own lives and in their work with clients. A variety of forces (not least insurance companies) lead many therapists and clients to focus on techniques and tools for reducing symptoms; this draws attention away from the person as a whole. There is nothing wrong with focusing on symptom-relief, as the advertised “evidence-based” “solution-focused” therapies like CBT do. After all, people vary in what they want and need from therapy, so we should welcome experimentation and a variety of approaches.

That said, if therapy is to encourage deeper self-exploration, it needs to go beyond symptoms to the whole person suffering them. Read more »

Friday, July 26, 2024

Akrasia and the divided will: The crisis of moral choice and the goal of human existence

Posted on by John Hartley

by John Hartley

Augustine ponders the stolen pear

“To err is human,” observed the poet, Alexander Pope. Yet, why do we consciously choose to err from right action against our better judgement? Anyone who has tried to follow a diet or maintain a strict exercise regime will understand what can sometimes feel like an inner battle. Yet why do we stray from virtue, choosing paths we know will lead to inevitable suffering? Force of habit? Addiction? Weakness of will?

This crisis of moral choice lies at the heart of Western philosophy, as the Ancients crafted their doctrines to explain why individuals often fail to realize their good intentions. “For I have the desire to do what is good, but I cannot carry it out.” Observed St Paul, “For what I do is not the good I want to do; no, the evil I do not want to do–this I keep on doing.”

Akrasia in ancient thought

Homer’s Iliad paints a poignant portrait of humanity, ensnared in a cycle of necessity. This relentless loop can only be broken by wisdom and self-knowledge, encapsulated in the Delphic maxim “know thyself.” Socrates, however, argued that true knowledge of the good naturally precludes evil actions (If you really know what is right you will not do wrong!) He contends that misdeeds arise not from a willful defiance of the good but from flawed moral judgment—a tragic aberration, mistaking evil for good in the heat of the moment.

Plato, 427 – 348 BC

Plato linked wisdom and necessity to the duality of good and evil. He envisions self-realization and ordered integration as pathways to the good (inefficiency and unrealized potential signify malevolence). For Plato, good and evil are not external forces but internal currents: one flowing with love and altruism, the other emanating greed, envy, and malice.

The ascent to goodness, according to Plato, hinges on self-mastery and moral transformation, guiding one’s life towards the ideal form of goodness. Stoicism, of course, has experienced something of a resurgence of late, owing to Gen Z influences advocating extreme self discipline and heightened personal responsibility. Read more »

Monday, April 18, 2022

Forgetting Aristotle

Posted on by Dwight Furrow

by Dwight Furrow

For many of the ancient philosophers that we still read today, philosophy was not only an intellectual pursuit but a way of life, a rigorous pursuit of wisdom that can guide us through the difficult decisions and battle for self-control that characterize a human life. That view of philosophy as a practical guide faded throughout much of modern history as the idea of a “way of life” was deemed a matter of personal preference and philosophical ethics became a study of how we justify right action. But with the recognition that philosophy might speak to broader concerns than those that get a hearing in academia, this idea of philosophy as a way of life has been revived in recent years.

However, if philosophy is to be successfully conceptualized as a way of life, it will have to overcome that legacy of modern moral philosophy which has little to say about life as lived. You can sift through the works of Hume, Kant, Mill, and their heirs without discovering much that is practically useful. Of all the mainstream views in ethics, one has to return to the ancient philosophers, most notably Aristotle, and their modern interpreters to find discussions of the nature of human flourishing, practical wisdom, and the qualities of character required to achieve it. But alas, it seems to me, even that return to Aristotle is not sufficient to make the argument for philosophy as a way of life. Despite Aristotle’s laudable sensitivity to practical concerns, his work is afflicted with idealizations that limit its value for everyday moral reflection. Read more »

Monday, September 11, 2017

Moral Tragedy?

Posted on by Scott F. Aikin and Robert B. Talisse

by Scott F. Aikin and Robert B. Talisse

MaskTragedy168It was probably Aristotle who first took careful notice of the special role that the concept of happiness plays in our thinking about how to live. Happiness, he argued, is the final end of human activity, that for the sake of which every action is performed. Although it makes perfect to sense to ask someone why she is pursuing a college degree, or trying to master chess, there is something decidedly strange in the question, "Why do you want happiness?" Aristotle saw that when explaining human action, happiness is where the buck stops.

Aristotle's insight seems undeniable, but nearly vacuous. To identify happiness as the ultimate aim of human action is simply to assert that we tend to do what we think will bring us happiness. It is to say that when we act, we act ultimately for the sake of what we take to be happiness. As appearances can be deceiving, all of the deep questions remain.

Perhaps this is why Aristotle affirmed also that happiness is the culmination of all of the good things a human life could manifest. He declared that the truly happy person not only derives great enjoyment from living, but also is morally and cognitively flawless. In fact, Aristotle goes so far as to affirm that the happy person necessarily has friends, good looks, health, and wealth. And, as if these advantages were not enough, he holds further that the happy person is invulnerable even to misfortune and bad luck. According to Aristotle, then, happiness is not simply that for the sake of which we act; it is also that which renders a human life complete, lacking nothing that could improve it. It is no wonder that Aristotle also thought that happiness is rare.

Few today subscribe to the view that complete success in every evaluative dimension is necessary for happiness. Surely a person could be happy but not especially beautiful or wealthy. It is important to note, however, that those who affirm this more modest view often take their insight to show that things like wealth and beauty are not really the incontrovertible goods that they often appear to be. That is, the claim that one might be happy in the absence of wealth and good looks is most often accompanied by the rider that these latter attributes are not especially valuable after all. Consequently, the core of Aristotle's second claim is retained, albeit in a moderated form: the happy life manifests not every good that a human life could realize, but all of the really important goods that a human life could realize.

Read more »

Monday, April 10, 2017

Critique of the Smiley Face

Posted on by Emrys Westacott

by Emrys Westacott

The ubiquitous yellow smiley is the perfect representation of our culture's default conception of happiness. It signifies a pleasant internal state of mind. Right now, life is fun, it says. I'm enjoying myself. Don't worry–be happy. Unknown

This is a subjectivist conception of happiness. It's all about how one feels, and it tends to be applied to relatively short periods of time: minutes, hours, days.

When discussing happiness with my students, I sometimes describe Barney the Couch Potato. Barney inherited enough money not to have to work for a living. He spends the bulk of his days lounging on the sofa playing video games, watching reruns of old TV sitcoms, smoking weed (it's legal where he lives), and drinking a few beers. He gets off his sofa just enough to stay more or less healthy. Friends drop by often enough to keep him from feeling lonely.

Is Barney happy? When I ask my students this question, nine out of ten invariably say yes. "Maybe I wouldn't want to live like that," they say, "but hey, if that's what he wants, and it makes him feel good, then I guess he's happy."

This response supports my suspicion that a subjectivist conception of happiness is dominant these days, at least in the US. What else could happiness be, after all, but lots of pleasure without too much pain? And what is pleasure if not an enjoyable subjective state?

One way of gaining a critical perspective on this view of happiness is to contrast it with the view of happiness found in ancient Greek philosophy, particularly in the thought of Plato, and Aristotle. Interestingly, their more objectivist notion of happiness, while it has been somewhat displaced, is still with us to some extent; so what they say does not sound utterly alien. Let's consider what it involves.

Read more »