Is Critical Thinking Active Vipassana?

Exploring Theravāda's connections to other paths - what can we learn from other traditions, religions and philosophies?
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Cittasanto
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Re: Is Critical Thinking Active Vipassana?

Post by Cittasanto »

kirk5a wrote:
Cittasanto wrote: so you do not see a benefit to looking at your own views, and correcting them?
I thought your question was about developing the path. If it's about the relative benefits of examining one's views about stuff, sure, some benefit. But in all likelihood, it's not wisdom.
well one responce to you is hardly covering the whole!
but is it wise or not to purify ones mind?
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He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
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Re: Is Critical Thinking Active Vipassana?

Post by Cittasanto »

Dan74 wrote:
Cittasanto wrote:
Dan74 wrote: I don't know how far you want to stretch this analogy... The telescope is obviously not the right tool for the micro-world and the lenses it contains cannot be adapted for that purpose either. You need different lenses, though they are still lenses.

As for Vipassana,it seems to me that there are some aspects to it that are completely different to critical thinking that one may learn academically. I'd say that practice and mental cultivation develop some different aspects of the mind than a well-hone critical thinker would have.
well a telescope and microscope (both made of lenses a case...) are essentially the same thing looking in different directions. how they work are essentially the same, yet the components are manipulated in slightly different ways for use with different purposes. the difference for critical thinking is where it is directed, not outwardly, but inwardly to our own views, actions... yet in either case it is our own bias, delusion... which can muck things up.
Well, again, I don't think it is just about the direction that critical thinking is applied to.

Like it has been said, to generalise, vipassana arises when obscurations are removed and the mind is sufficiently sensitive and perceptive and understanding through critical thinking arises through correct analysis. The process is quite different.

I see plenty of critical thinking in this and that other thread of Daniel's, but very little to do with vipassana. I think these threads are the best example of the difference.
and I will point to the "active" aspect mentioned.
Blog, Suttas, Aj Chah, Facebook.

He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
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Cittasanto
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Re: Is Critical Thinking Active Vipassana?

Post by Cittasanto »

Mr Man wrote:Maybe we need to clarify what is understood by "vipassana"?
I would say in a general manner used today "a techneque which promotes the arising of Pañña" or "the setting down of delusion"
Blog, Suttas, Aj Chah, Facebook.

He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill
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Re: Is Critical Thinking Active Vipassana?

Post by kirk5a »

Cittasanto wrote: but is it wise or not to purify ones mind?
Of course, but that is begging the question of whether "critical thinking" as defined by that video is the way to the "purification of the mind" as described by the Buddha, or whether it qualifies as some sort of "active Vipassana." In my opinion, it isn't, and I agree with Ven. Pesala and Ven. Mahāsi Sayadaw on why it isn't. Namely:
Ven. Pesala wrote: In my opinion insight meditation requires the mind to be still — not dull and uncritical, but not constantly doubting and speculating either.
Ven. Mahāsi Sayadaw wrote: the Dhamma is described as something beyond logic and intellect.
I don't see that you've addressed those points so far.
"When one thing is practiced & pursued, ignorance is abandoned, clear knowing arises, the conceit 'I am' is abandoned, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body." -AN 1.230
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Re: Is Critical Thinking Active Vipassana?

Post by Dan74 »

I guess it takes most of us quite some time to realize what meditation is about and what are the mental conditions for vipassana. Many people I know, colleagues, who are both academics and excellent critical thinkers, are inept at introspection and would not be able to be still and open, to let go of their concepts and frameworks which are the bread and butter of critical thinking and analysis.

There is a reason why in some schools they warn against thought - we are much too attached to it.
_/|\_
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Re: Is Critical Thinking Active Vipassana?

Post by danieLion »

kirk5a wrote:
Cittasanto wrote: but is it wise or not to purify ones mind?
Of course, but that is begging the question of whether "critical thinking" as defined by that video is the way to the "purification of the mind" as described by the Buddha, or whether it qualifies as some sort of "active Vipassana." In my opinion, it isn't, and I agree with Ven. Pesala and Ven. Mahāsi Sayadaw on why it isn't. Namely:
Ven. Pesala wrote: In my opinion insight meditation requires the mind to be still — not dull and uncritical, but not constantly doubting and speculating either.
Ven. Mahāsi Sayadaw wrote: the Dhamma is described as something beyond logic and intellect.
I don't see that you've addressed those points so far.
I'll address them.

As a locution (speech act or utterance, or in Buddhist terms, a verbal fabrication), The Reverend Mahāsi Sayadaw quote implies a contradiction (and borders on the tautological). Language requires not only grammatical, syntactical, and semantical logic but also intellectual effort. So the fact that he could even utter the sentence not only shows his dependence on logic and intellect, but it also shows that at least the part of the dhamma he's talking about is not beyond logic and intellect. Otherwise, he couldn't have produced the sentence in a way any one else interested in the dhamma could understand. Furthermore, Reverend Mahāsi Sayadaw is known for his great intellect. He was a a questioner and final editor at the Sixth Buddhist Council and wrote a "book" called Thoughts on the Dharma. How could he have thoughts on the dharma without using logic and intellect?

Now, take your opening sentence. It demonstrates you're not thinking critically but rigidly because you're phrase "the way" implies you think the Buddha taught that there's only ONE way to purify the mind. He didn't.

Furthermore, where in the sutta pitaka do we find the Buddha himself taking the position that the dhamma is beyond logic and intellect? To the contrary, we find him engaging others intellectually and logically all the time.

Finally, while the Reverend Pesala citation has some value, it's still off the mark. Critical thinking does not call for constant doubting and speculating. It calls for the same thing the Buddha called for: honesty about reality. And nothing in critical thinking contradicts a stilling of the mind. The result of critical thinking, especially as expressed in terms of REBT, CBT, MBCT and DBT, is a calmer mind. Improving thinking implies a steady mind.
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Re: Is Critical Thinking Active Vipassana?

Post by danieLion »

Dan74 wrote:Many people I know, colleagues, who are both academics and excellent critical thinkers, are inept at introspection and would not be able to be still and open, to let go of their concepts and frameworks which are the bread and butter of critical thinking and analysis.
If you can't let go of a concept, you're not thinking critically.
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Re: Is Critical Thinking Active Vipassana?

Post by kirk5a »

danieLion wrote: I'll address them.

As a locution (speech act or utterance, or in Buddhist terms, a verbal fabrication), The Reverend Mahāsi Sayadaw quote implies a contradiction (and borders on the tautological). Language requires not only grammatical, syntactical, and semantical logic but also intellectual effort. So the fact that he could even utter the sentence not only shows his dependence on logic and intellect, but it also shows that at least the part of the dhamma he's talking about is not beyond logic and intellect. Otherwise, he couldn't have produced the sentence in a way any one else interested in the dhamma could understand. Furthermore, Reverend Mahāsi Sayadaw is known for his great intellect. He was a a questioner and final editor at the Sixth Buddhist Council and wrote a "book" called Thoughts on the Dharma. How could he have thoughts on the dharma without using logic and intellect?

Now, take your opening sentence. It demonstrates you're not thinking critically but rigidly because you're phrase "the way" implies you think the Buddha taught that there's only ONE way to purify the mind. He didn't.

Furthermore, where in the sutta pitaka do we find the Buddha himself taking the position that the dhamma is beyond logic and intellect? To the contrary, we find him engaging others intellectually and logically all the time.

Finally, while the Reverend Pesala citation has some value, it's still off the mark. Critical thinking does not call for constant doubting and speculating. It calls for the same thing the Buddha called for: honesty about reality. And nothing in critical thinking contradicts a stilling of the mind. The result of critical thinking, especially as expressed in terms of REBT, CBT, MBCT and DBT, is a calmer mind. Improving thinking implies a steady mind.
Do you consider that post a product of critical thinking? I think it's a terrible showing. Very cheap, shallow, unjustified reasoning, blatantly insufficiently researched.
"When one thing is practiced & pursued, ignorance is abandoned, clear knowing arises, the conceit 'I am' is abandoned, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body." -AN 1.230
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Re: Is Critical Thinking Active Vipassana?

Post by ground »

Is Critical Thinking Active Vipassana?
"Critical thinking" is an idea.
"Active Vipassana" is an idea.

What causes one to say "Idea 1 is idea 2"? Ideas are the cause of everything that is said.

If you have idea 1 you do not have idea 2 and vv. Idea 1 never can be idea 2 but both are the same in that they are ideas. :sage:
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Re: Is Critical Thinking Active Vipassana?

Post by kirk5a »

ground wrote:
Is Critical Thinking Active Vipassana?
"Critical thinking" is an idea.
"Active Vipassana" is an idea.

What causes one to say "Idea 1 is idea 2"? Ideas are the cause of everything that is said.

If you have idea 1 you do not have idea 2 and vv. Idea 1 never can be idea 2 but both are the same in that they are ideas. :sage:
In your view, do ideas ever refer to actualities which are not themselves ideas? You resolve every topic down to the level of "ideas."
"When one thing is practiced & pursued, ignorance is abandoned, clear knowing arises, the conceit 'I am' is abandoned, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body." -AN 1.230
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Re: Is Critical Thinking Active Vipassana?

Post by danieLion »

kirk5a wrote:
danieLion wrote: I'll address them.

As a locution (speech act or utterance, or in Buddhist terms, a verbal fabrication), The Reverend Mahāsi Sayadaw quote implies a contradiction (and borders on the tautological). Language requires not only grammatical, syntactical, and semantical logic but also intellectual effort. So the fact that he could even utter the sentence not only shows his dependence on logic and intellect, but it also shows that at least the part of the dhamma he's talking about is not beyond logic and intellect. Otherwise, he couldn't have produced the sentence in a way any one else interested in the dhamma could understand. Furthermore, Reverend Mahāsi Sayadaw is known for his great intellect. He was a a questioner and final editor at the Sixth Buddhist Council and wrote a "book" called Thoughts on the Dharma. How could he have thoughts on the dharma without using logic and intellect?

Now, take your opening sentence. It demonstrates you're not thinking critically but rigidly because you're phrase "the way" implies you think the Buddha taught that there's only ONE way to purify the mind. He didn't.

Furthermore, where in the sutta pitaka do we find the Buddha himself taking the position that the dhamma is beyond logic and intellect? To the contrary, we find him engaging others intellectually and logically all the time.

Finally, while the Reverend Pesala citation has some value, it's still off the mark. Critical thinking does not call for constant doubting and speculating. It calls for the same thing the Buddha called for: honesty about reality. And nothing in critical thinking contradicts a stilling of the mind. The result of critical thinking, especially as expressed in terms of REBT, CBT, MBCT and DBT, is a calmer mind. Improving thinking implies a steady mind.
Do you consider that post a product of critical thinking? I think it's a terrible showing. Very cheap, shallow, unjustified reasoning, blatantly insufficiently researched.
There's no need to go ad hominem on me (which I believe is a violation of TOS #1 and 2a). If you have specific criticisms, I'll entertain them. What exactly makes it "cheap"? What precisely makes it "shallow"? In what specific ways do you find my reasoning "unjustified"? In what ways, exactly, do you find it "insufficiently researched"? Otherwise, if you insist on resorting to name-calling and personal attack, any further free exchange of ideas will be severly inhibited if not impossible.
Last edited by danieLion on Fri Mar 01, 2013 3:20 am, edited 3 times in total.
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Re: Is Critical Thinking Active Vipassana?

Post by ground »

kirk5a wrote:
ground wrote:
Is Critical Thinking Active Vipassana?
"Critical thinking" is an idea.
"Active Vipassana" is an idea.

What causes one to say "Idea 1 is idea 2"? Ideas are the cause of everything that is said.

If you have idea 1 you do not have idea 2 and vv. Idea 1 never can be idea 2 but both are the same in that they are ideas. :sage:
In your view, do ideas ever refer to actualities which are not themselves ideas?
It is irrelevant what anybody's view is as to whether "ideas ever refer to actualities". Why? Because every view is just ideas, "actuality" is just another idea etc ...
kirk5a wrote: You resolve every topic down to the level of "ideas."
Because all that can be affirmed are ideas. You can have ideas or not. You can believe them to refer to whatever you like ... still they are just ideas and the so is the belief.

Sense of self can never accept this because it seeks support in the idea that ideas are more than just that. :sage:
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Re: Is Critical Thinking Active Vipassana?

Post by danieLion »

kirk5a wrote:
ground wrote:
Is Critical Thinking Active Vipassana?
"Critical thinking" is an idea.
"Active Vipassana" is an idea.

What causes one to say "Idea 1 is idea 2"? Ideas are the cause of everything that is said.

If you have idea 1 you do not have idea 2 and vv. Idea 1 never can be idea 2 but both are the same in that they are ideas. :sage:
In your view, do ideas ever refer to actualities which are not themselves ideas? You resolve every topic down to the level of "ideas."
This is old news. See the history of the debate about the validity of the distinctions between objective/subjective, appearance/reality and facts/values. Specifically, look into the copy theory of ideas (a la Locke, Berkeley, Hume, Kant and Nietzsche's attack on Kant and Plato), and more recently Richard Rorty and Hilary Putnam's work.
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Re: Is Critical Thinking Active Vipassana?

Post by kirk5a »

danieLion wrote: There's no need to go ad hominem on me (which I believe is a violation of TOS #1 and 2a). If you have specific criticisms, I'll entertain them. What exactly makes it "cheap"? What precisely makes it "shallow"? In what specific ways do you find my reasoning "unjustified"? In what ways, exactly, do you find it "insufficiently researched"? Otherwise, if you insist on resorting to name-calling and personal attack, any further free exchange of ideas will be severly inhibited if not impossible.
It was not "ad hominem" because it was not directed "to the person" it was directed to the reasoning. Which as I stated was

1) cheap
As in, a cheap shot, not giving due consideration to the point another is actually making, re-characterizing it as a straw man, easily knocked over.
If we give a respectful reading to the point Ven. Mahāsi was making it is clear that he is not saying anything that, as you said, "implies a contradiction (and borders on the tautological)." He does not say that there is no value or place for the intellect in any way whatsoever. That would be absurd. He is clearly and plainly stating that the intellect is not what reaches the stages of insight, a.k.a. "vipassana" which is the topic of this thread.

2) shallow
Meaning, presenting no depth of understanding regarding the topic. Which again, involves vipassana. Although you present a strawman characterization of Ven. Mahāsi's comments, you provide no explanation of just how it is the practice of vipassana does proceed, and in what ways, exactly, it does or does not involve intellectual activity, nor provide any detail on how it is that whatever activity there might be could be equated with the definition of "critical thinking" that we have so far.

3) unjustified
Merely based upon my usage of the phrase "the way" you concluded that my thinking is "rigid." First of all, if you're going to come to an inferential conclusion about the contents of someone else's mind it should have a much more solid basis than the mere usage of two words, a common expression - "the way." Making conclusions about the content of another's mind, unless you have the psychic power to see into it directly (I believe in such a thing but do not posses it myself) is a generally inadvisable practice owing to the various possibilities for the internal mental conditions behind whatever they said. You did not ask me for any clarification on just how flexible, inflexible, narrow, or wide my view of the practice might be before you launched into a characterization of my thinking about it.

Secondly, the Buddha himself used the expression "the way," as in the following:
"And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Should we conclude that the Buddha lacked "critical thinking" and had "rigid thinking" because of that statement? I think not.

4) blatantly insufficiently researched
Failure to examine how the Buddha spoke of "the way", as above.
Failure to notice the reference for the location in the sutta pitaka which you demanded in support of Ven. Mahāsi's statement, was given in that statement itself. It even has quotation marks.
Venerable Mahāsi Sayadaw wrote: When the Buddha was first considering whether or not to teach, he thought, “This truth that I have realised is very profound. Though it is sublime and conducive to inner peace, it is hard to understand. Since it is subtle and not accessible to mere intellect and logic, it can be realised only by the wise.”
You took no time to investigate what the Buddha said at that time (again, a lack of respectful consideration to the detail of what someone is saying.) Which, is recorded in SN 6.1 Ayacana Sutta: The Request
This Dhamma that I have discovered is deep, hard to see, hard to understand, peaceful and sublime, not within the sphere of reasoning, subtle, to be experienced by the wise.
Is Ven. Mahāsi's direct quotation of that very sutta passage accurate? Yes it is. Did you fail to notice it and look up the reference for yourself before you questioned whether such a statement could be found in the sutta pitaka? Yes you did.
"When one thing is practiced & pursued, ignorance is abandoned, clear knowing arises, the conceit 'I am' is abandoned, latent tendencies are uprooted, fetters are abandoned. Which one thing? Mindfulness immersed in the body." -AN 1.230
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Re: Is Critical Thinking Active Vipassana?

Post by danieLion »

Thank you for your well articulated and detailed response. I sincerely appreciate it. I especially value that you clarified you were not judging me as a persons but judging my behavior.

Now, for some clarifications of my own.
kirk5a wrote:
It was not "ad hominem" because it was not directed "to the person" it was directed to the reasoning. Which as I stated was

1) cheap
As in, a cheap shot, not giving due consideration to the point another is actually making, re-characterizing it as a straw man, easily knocked over.
If we give a respectful reading to the point Ven. Mahāsi was making it is clear that he is not saying anything that, as you said, "implies a contradiction (and borders on the tautological)." He does not say that there is no value or place for the intellect in any way whatsoever. That would be absurd. He is clearly and plainly stating that the intellect is not what reaches the stages of insight, a.k.a. "vipassana" which is the topic of this thread.
I apologize for not making it clear that I don't think Mahāsi's point is a straw man.
kirk5a wrote:2) shallow
Meaning, presenting no depth of understanding regarding the topic. Which again, involves vipassana. Although you present a strawman characterization of Ven. Mahāsi's comments, you provide no explanation of just how it is the practice of vipassana does proceed, and in what ways, exactly, it does or does not involve intellectual activity, nor provide any detail on how it is that whatever activity there might be could be equated with the definition of "critical thinking" that we have so far.
Again, I apologize for not being more explicit about my intentions. I have not engaged in the vipassana aspect of this thread not because I don't understand it but because I find Cittasanto's coverage of it to be sufficient and wished to avoid being redundant. I feel he and I are basically of one accord on that.
kirk5a wrote:3) unjustified
Merely based upon my usage of the phrase "the way" you concluded that my thinking is "rigid." First of all, if you're going to come to an inferential conclusion about the contents of someone else's mind it should have a much more solid basis than the mere usage of two words, a common expression - "the way." Making conclusions about the content of another's mind, unless you have the psychic power to see into it directly (I believe in such a thing but do not posses it myself) is a generally inadvisable practice owing to the various possibilities for the internal mental conditions behind whatever they said. You did not ask me for any clarification on just how flexible, inflexible, narrow, or wide my view of the practice might be before you launched into a characterization of my thinking about it.

Secondly, the Buddha himself used the expression "the way," as in the following:
"And this, monks, is the noble truth of the way of practice leading to the cessation of stress: precisely this Noble Eightfold Path — right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Should we conclude that the Buddha lacked "critical thinking" and had "rigid thinking" because of that statement? I think not.
You're right. In terms of David D. Burns' ten cognitive distortions, I committed the Mind Reading form of the error of Jumping To Conclusions:
You arbitrarily conclude that someone is reacting negatively to you, and you don't bother to check this out.
(IMHO, identifying and reducing cognitive distortions, or irrational beliefs as Albert Ellis calles them, is a way of using critical thinking as a tool for active vipassana, or at least a form of dhamma practice.). And in terms of my misinterpetation of your use of the phrase "the way" I committed the cogntive distortion of
Mislabeling, an extreme form of overgeneralization.... When someone else's behavior rubs you the wrong way, you attach a negative label to him....

kirk5a wrote:4) blatantly insufficiently researched
Failure to examine how the Buddha spoke of "the way", as above.
Failure to notice the reference for the location in the sutta pitaka which you demanded in support of Ven. Mahāsi's statement, was given in that statement itself. It even has quotation marks.
Venerable Mahāsi Sayadaw wrote: When the Buddha was first considering whether or not to teach, he thought, “This truth that I have realised is very profound. Though it is sublime and conducive to inner peace, it is hard to understand. Since it is subtle and not accessible to mere intellect and logic, it can be realised only by the wise.”
You took no time to investigate what the Buddha said at that time (again, a lack of respectful consideration to the detail of what someone is saying.) Which, is recorded in SN 6.1 Ayacana Sutta: The Request
This Dhamma that I have discovered is deep, hard to see, hard to understand, peaceful and sublime, not within the sphere of reasoning, subtle, to be experienced by the wise.
Is Ven. Mahāsi's direct quotation of that very sutta passage accurate? Yes it is. Did you fail to notice it and look up the reference for yourself before you questioned whether such a statement could be found in the sutta pitaka? Yes you did.
While you're right that I did not take the time today to locate a sutta support for the Mahāsi citation, I'm no stranger to the sutta pitaka and familiar with your reference. It would have been preferable if I'd identified it myself instead of switching the responsiblity to you. I apologize. I was curious to see what you came up with, but there's no way you could've known that and I treated you unfairly by playing games. Again, I apologize.

Finally, while I agree with the Buddha that the dhamma is beyond the scope of reason descriptively, I do not think he excluded skillful use of logic and intellect while one is fabricating The Path, as the Buddha himself did along the way and instructed others to do after he attained nibbana. And I agree that the Noble Eightfold Path is the way. However, as we see in the suttas, how this is practically done can be very different from individual to individual.
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