By Matthieu Ricard
The writer of the foreign bestseller Happiness makes a passionate case for altruism—and why we want it now greater than ever.
In Happiness, Matthieu Ricard validated that actual happiness isn't tied to fleeting moments or sensations, yet is a permanent nation of soul rooted in mindfulness and compassion for others. Now he turns his lens from the private to the worldwide, with a rousing argument that altruism—genuine trouble for the health of others—could be the saving grace of the twenty first century. it really is, he believes, the very important thread which could resolution the most demanding situations of our time: the economic climate within the brief time period, lifestyles delight within the mid-term, and atmosphere within the long-term. Ricard's message has been taken up via significant economists and thinkers, together with Dennis Snower, Amartya Sen, Joseph Stiglitz, and George Soros.
Matthieu Ricard makes a powerful and passionate case for cultivating altruistic love and compassion because the top potential for at the same time benefitting ourselves and our society. It's a clean outlook on an ardent struggle—and one who simply may make the area a greater position.
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Additional resources for Altruism: The Power of Compassion to Change Yourself and the World
That is, if one holds that causal-explanatory accounts ultimately depend on the exercise of microphysical causal inXuences, then one will have to (seek to) explicate each apparent higher-order causal relationship as in the end a manifestation of fundamental physical particles and forces. I think it is important to acknowledge in advance that weak emergence is the starting position for most natural scientists. Many of us may start with intuitions that are in conXict with weak emergence; indeed, the man or woman in the street would Wnd the denial of mental causation highly counterintuitive.
214. Polanyi writes later, ‘We lose the meaning of the subsidiaries in their role of pointing to the focal’ (KB 219). For more on Polanyi’s theory of meaning, see Polanyi and Prosch (1975). 12 Stapp’s use of the von Newmann interpretation of the role of the observer in quantum mechanics represents a very intriguing form of dualism, since it introduces consciousness not for metaphysical reasons but for physical ones. But for this very reason it stands rather far from classical emergence theory, in which natural history as a narrative of (and source for) the biological sciences plays the central role.
But in fact, as Zurek, Joos, and others have amply demonstrated, decoherence and wave packet collapse are well explained by appealing to the quantum interactions with the wider environment, suitably averaged over time and distance. So, in this aspect of quantum mechanics at least, there is no longer any need to invoke mysterious extra ingredients, or rules that emerge at the ‘measurement level’, even though the ‘collapse of the wave packet’ is legitimately an emergent phenomenon. What the two foregoing examples illustrate is that emergent behaviour need not imply emergent forces or laws, merely a clear understanding of the distinction between open and closed systems.
Altruism: The Power of Compassion to Change Yourself and the World by Matthieu Ricard