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Robert Wright QUOTES

Robert Wright QUOTES

101 " Suppose you wanted to view it from some more objective, more transcendent, more universally “true” perspective. Then you would want to look at a snake without the emotional biases of any species—without the fear and aversion and dislike that comes naturally to a human and without the lust that comes naturally to a snake’s paramour. You’d want to look at a swamp from the standpoint of neither a human nor a mosquito. You’d want to view reality with none of the feelings that evolved in our species or any other species as a way to get genes into the next generation. You’d want, like Einstein, the view from nowhere in particular. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

102 " In which case, he was basically saying: 'Look, if there is part of you that isn't under your control and therefore makes you suffer, then do yourself a favor and quit identifying with it. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

103 " Хотя эта книга затронет многие поведенческие науки — антропологию, психиатрию, социологию, политические науки, эволюционная психология будет в её центре. Это молодая и пока ещё неокрепшая дисциплина, частично выполнившая обещание создать новую науку о мышлении, позволяет нам теперь задать вопрос, который было бы бесполезно задавать и в 1859 году, после выхода в свет «Происхождения», и в 1959-м — чем теория естественного отбора может быть полезна обычным людям?
Например, может ли эволюционное понимание природы человека помочь людям в достижении их жизненных целей? Действительно ли оно может помочь им выбрать эти цели? Поможет ли оно различать между достижимыми и недостижимыми целями? Точнее, поможет ли оно в определении того, какие цели являются достойным? То есть, поможет ли знание того, как эволюция формировала наши основные моральные импульсы, решить, которые импульсы мы должны полагать законными?
Ответы на все эти вопросы, по моему мнению, такие: да, да, да, да и снова да. "

― Robert Wright , The Moral Animal: Why We Are the Way We Are - The New Science of Evolutionary Psychology

104 " There are quite a few feelings like this—feelings that, back when they entered our lineage, served our ancestors’ interests but that don’t always serve our interests now. Take road rage. The desire to punish people who treat you unfairly or show you disrespect is deeply human. And admit it: though there’s something unpleasant about being made angry, there’s something pleasing about the feeling of anger itself—the feeling that you’re rightfully enraged. The Buddha said anger has a “poisoned root and honeyed tip. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

105 " Modern life is full of emotional reactions that make little sense except in light of the environment in which our species evolved. You may be haunted for hours by some embarrassing thing you did on a public bus or an airplane, even though you’ll never again see the people who witnessed it and their opinions of you therefore have no consequence. Why would natural selection design organisms to feel discomfort that seems so pointless? Maybe because in the environment of our ancestors it wouldn’t have been pointless; in a hunter-gatherer society, you’re pretty much always performing in front of people you’ll see again and whose opinions therefore matter. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

106 " Этот взгляд на брак — пример из учебника о том, как дарвинизм может и как не может разумно вовлекаться в обсуждение темы морали. Что он не может делать — так это снабжать нас основными моральными ценностями. Например, хотим ли мы жить в обществе равноправия или нет — выбор за нами; безразличие естественного отбора к страданиям слабых — это не то, чему мы должны следовать. И нас не должно волновать, являются ли убийства, грабежи и насилие «естественными» в эволюционных координатах. Это только наше дело решать, насколько отвратительными мы находим такие явления, и насколько жёстко мы хотим бороться с ними. "

― Robert Wright , The Moral Animal: Why We Are the Way We Are - The New Science of Evolutionary Psychology

107 " Sometimes the social stakes are higher than what a passing stranger thinks of you. If everyone you know finds out that you’ve been cheating on your spouse, you can’t just say “I was driven by sexual urges that were designed by natural selection to maximize genetic legacy.” Then people will go around saying you’re the kind of person who cheats on a spouse. And of course, you’re not that kind of person! So you need to be able to say something more like “But you have to understand: my spouse had grown emotionally distant and wasn’t meeting my deep need for companionship and intimacy.” Then people will say they can’t really blame you. So it helps to have already heard that side of the argument, and watched it carry the day, before you decide to have the dalliance. Then you’re ready. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

108 " Yet study after study has shown that most people do think they’re above average along various dimensions, ranging from athletic ability to social skills. And this sort of self-appraisal can firmly resist evidence. One study of fifty people found that on average they rated their driving skill toward the “expert” end of the spectrum—which would be less notable were it not for the fact that all fifty had recently been in car accidents, and two-thirds of them had been deemed responsible for the accidents by police. If there is anything we’re more impressed by than our competence, it’s our moral fiber. One finding among many that drive this point home is that the average person believes he or she does more good things and fewer bad things than the average person. Nearly half a millennium after Montaigne died, science has validated the logic behind his perhaps too modest remark: “I consider myself an average man except for the fact that I consider myself an average man. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

109 " People are often aware of these forms of self-delusion—at least, they’re aware of them in other people. In one American study, experimenters described eight different kinds of biases that are common in people, such as “they tend to take credit for success but deny responsibility for failure; they see their successes as the result of personal qualities, like drive or ability, but their failures as the result of external factors, like unreasonable work requirements or inadequate instruction.” In the case of all eight biases, the average person said the average American is more susceptible than they themselves were. As Kurzban has summarized this finding, “We think we’re better than average at not being biased in thinking that we’re better than average. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

110 " So, all told, we’re under at least two kinds of illusions. One is about the nature of the conscious self, which we see as more in control of things than it actually is. The other illusion is about exactly what kind of people we are—namely, capable and upstanding. You might call these two misconceptions the illusion about our selves and the illusion about ourselves. They work in synergy. The first illusion helps us convince the world that we are coherent, consistent actors: we don’t do things for no reason, and the reasons we do them make sense; if our behaviors merit credit or blame, there is an inner us that deserves that credit or blame. The second illusion helps convince the world that what we deserve is credit, not blame; we’re more ethical than the average person, and we’re more productive than the average teammate. We have beneffectance. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

111 " You may have noticed a trend in this chapter: the more we ponder the connection between reason and feeling, the dimmer the prospects seem for keeping our behavior under truly rational control. First we learned that Hume seems to have been right: our “reasoning faculty” isn’t ever really in charge; its agenda—what it reasons about—is set by feelings, and it can influence our behavior only by in turn influencing our feelings. Then we learned that, actually, even the term reasoning faculty suggests more in the way of orderly deliberation than is typical of the human mind. The view emerging here is that we don’t so much have a reasoning faculty as reasoning faculties; modules seem to have the ability to recruit reasons on behalf of their goals. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

112 " What’s wrong with men and women indulging in self-delusion in the course of trying to impress each other? Nothing, I guess. Some illusions are harmless, and some are even beneficial. Far be it from me to try to talk you out of all your illusions. By and large, my philosophy is Live and let live: if you’re enjoying the Matrix, go crazy. Except, maybe, when your illusions harm other people in your life or contribute to larger problems in the world. And that can happen. Being in self-protection mode, for example, does more than just give us an attraction to crowds. In one study, men who watched part of a scary film (The Silence of the Lambs) and were then shown photos of men from a different ethnic group rated their facial expressions as much angrier than did men who hadn’t seen a scary film. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

113 " In a way, it’s odd that the greatest sympathy for evolutionism is found among scholars who study the distant past. For events of this century, and especially of the last few decades, suggest that the arrow of history identified by some social scientists of the nineteenth century is roughly on target. Lewis Morgan’s essential point was right: the endless impetus of cultural evolution has pushed society through several thresholds over the past 20,000 years. And now it is pushing society through another one. A magnificent new social structure—our future home—is being built before our eyes. "

― Robert Wright , Nonzero: The Logic of Human Destiny

114 " This is the version of the emptiness doctrine that makes sense to me, and it’s the version most widely accepted by Buddhist scholars: not the absence of everything, but the absence of essence. To perceive emptiness is to perceive raw sensory data without doing what we’re naturally inclined to do: build a theory about what is at the heart of the data and then encapsulate that theory in a sense of essence. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

115 " Friendship, affection, trust—these are the things that, long before people signed contracts, long before they wrote down laws, held human societies together. "

― Robert Wright , The Moral Animal: Why We Are the Way We Are - The New Science of Evolutionary Psychology

116 " A female in a high-MPI species may seek signs of generosity, trustworthiness, and, especially, an enduring commitment to her in particular. "

― Robert Wright , The Moral Animal: Why We Are the Way We Are - The New Science of Evolutionary Psychology

117 " One of the Buddha’s main messages was that the pleasures we seek evaporate quickly and leave us thirsting for more. We spend our time looking for the next gratifying thing—the next powdered-sugar doughnut, the next sexual encounter, the next status-enhancing promotion, the next online purchase. But the thrill always fades, and it always leaves us wanting more. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

118 " It turns out that the fundamental attribution error—the tendency to overestimate the role of disposition and underestimate the role of situation—isn’t quite as simple as psychologists originally thought. Sometimes we actually downplay the role of disposition and amplify the role of situation. There are two kinds of cases in which we tend to do this: (1) if an enemy or rival does something good, we’re inclined to attribute it to circumstance—he’s just giving money to the beggar to impress a woman who happens to be standing there; (2) if a close friend or ally does something bad, then here too circumstance tends to loom large—she’s yelling at a beggar who asks for money because she’s been stressed out over her "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment

119 " Men have long competed for access to the scarcer sexual resource, women. And the costs of losing the contest are so high (genetic oblivion) that natural selection has inclined them to compete with special ferocity. In all cultures, men wreak more violence, including murder, than women. (Indeed, across the animal kingdom, males are the more belligerent sex, except in those species, such as phalaropes, where male parental investment is so high females can reproduce more often than males.) Even when the violence isn't against a sexual rival, it often boils down to sexual competition. A trivial dustup may escalate until one man kills another to "save face"- to earn the sort of raw respect that, in the ancestral environment, could have raised status and brought sexual rewards. "

― Robert Wright

120 " One of the Buddha’s main messages was that the pleasures we seek evaporate quickly and leave us thirsting for more. "

― Robert Wright , Why Buddhism is True: The Science and Philosophy of Meditation and Enlightenment