What does it mean to live a good life? The question has run through philosophy since at least the ancient Greeks. The 1960s was a period of foment for the question, as the hippie movement saw a burst of energy around the idea of redefining human fulfillment, with such fuel as the sudden abundance of LSD, anti-war and other resistance movements hacking away at the established order, the rise of self-sufficient communes and movable music festivals, etc. One feature of the movement was the infusion of ideas from Eastern religions and philosophies, led in part by figures like Baba Ram Dass and Alan Watts.
There are lots of ways to look at how that infusion from the East affected Western ideas, at least in the counterculture, of what it means to live a good life, but for today’s bold lecture, I want to look at two elements that seem to generate some tension between them: detachment and compassion. From Ram Dass to Watts to the proliferation of New Age books, there’s a lot of talk about how our attachment to the material world keeps us bogged down in the ego, impedes spiritual growth and happiness. If your happiness depends on material possessions or pleasures, you’ll never be content. There is always the next possession or pleasure to be pursued. For spiritual growth and deeper happiness, you need to detach from the world of the ego’s dependencies.
But what about compassion? Per the Dalai Lama: “If you want others to be happy, practice compassion; if you want to be happy, practice compassion.” Compassion is a big deal in living the good life, as it should be (sorry, Ayn Rand). But isn’t compassion a form of emotional investment? Isn’t it attachment? If you get better and better at detachment, wouldn’t that make you less and less capable of compassion?
Paradoxically, the opposite is true. The philosophers in question speak not only of compassion but of unconditional compassion. Applied to the political dissent of those countercultural hippies, Ram Dass says, ““You can only protest effectively when you love the person whose ideas you are protesting against as much as you love yourself.”
There is nothing wrong with emotional investment in a loved one. But compassion channeled in that way is of a local form. It is a form of attachment. And attachment always includes an element of self-interest. You have an “interest” in the well-being of that person. Nothing wrong with that, but such an emotional investment is local, is conditional. Wherever you have an “interest,” your judgment or your feeling is not universal, is not unconditional.
Since I am now in full-on lecture mode, let’s go all-out pedantic and bring in Kant, imho the most important philosopher since Plato. Kant goes on at length about how for a judgment to be universally valid, it must be “disinterested.” Applied to beauty, “a judgment about beauty in which the least interest mingles, is very partial and not a pure judgment” (Critique of Judgment, 1790). This makes sense to us when talking about beauty or art. Someone with a material interest in an art work is likely to have their judgment swayed somewhat by that interest. Someone with absolutely no material interest in the art work is likelier to form a judgment that is more pure, untainted. In Kant’s terms, because this viewer is “disinterested” (not in the sense of apathetic but in the sense that they have no vested interest one way or the other), their judgment is likelier to be universally valid.
Back to our terms about compassion, let’s swap out “disinterested” for “detached.” A “detached” viewer of the art work is likelier to see its beauty from a purer, less tainted (more universal) point of view than a viewer who has some attachment or interest in that particular work of art.
When we shift from beauty to compassion, the application of these terms is less intuitive but the truth still holds. Where compassion is linked to our “attachment” to or “interest” in the beloved person, it is limited by the condition of that interest. This is not to say that it is bad or selfish, just that it is conditional. Only with detachment can we transcend the conditions of this or that personal connection and manifest an unconditional compassion.
Perhaps is it for a reason such as this that Plato put romantic/sexual love below what we call “platonic” love in that ladder of love he builds in The Symposium. It’s worth noting that Plato doesn’t denigrate romantic/sexual love as if were somehow sinful – no, we can leave that for the Christians who would come thereafter – nothing wrong with sexual love in Plato, it is simply a more limited, less fulfilling form of love than “platonic” love. In Plato’s terms, that highest form was the love of philosophy, but for us, today, in the context of this post, we might just call it “transcendental” – a form of love or compassion that transcends the interest, the ego, the attachments incumbent upon surface lives in the everyday material world.
Me, I’m not so sure. I can see how my own discourse has unknotted the paradox of how detachment is a prerequisite for unconditional compassion. But this dyad – with conditional love (say, romantic/sexual love) on one side and unconditional love/compassion (detachment-based) on the other – does the dualism really hold? I’ll make a final reference to D. H. Lawrence to deconstruct my own argument. In Lawrence, that romantic/sexual love is itself transcendental – it brings us beyond ourselves into some eternal connection to the cosmos. In a kind of paradox very different from the one with which I started this essay, sensuality IS transcendence for Lawrence; sensuality is the pathway to the cosmic, the eternal, the infinite, the transcendental. Get rid of all that abstractness, all that intellectuality, and tune in – sensually.
So, if I were invested in what we normally call “spirituality,” I could unravel the paradox of how detachment is the precondition for unconditional compassion/love, with a little thought and a little help from Plato, Kant, and ideas from Eastern religions/philosophy. But then, if I were a romantic at heart, I could sidle up to D. H. Lawrence and say that what we normally call “spirituality” is just the dry, abstract crust of the truth, that we need to rediscover the flesh and blood, the sensual as the transcendental element. Or finally, to keep the name-dropping going ad nauseum, if I were a Hegelian, maybe, just maybe, I could see these two contrary positions as thesis and antithesis and push the dialectic toward some new synthesis. But the new synthesis would just be the thesis of the next cycle, and my neighbor just invited me over for a handmade Negroni, so I think I’d better end here.
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