Stoic Buddhism? Or Buddhist Stoicism? Or neither?

ancient art asia buddha
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Stoicism and Buddhism have many similarities, but significant differences as well. What follows is my attempt to modify Stoicism with aspects of Buddhism.

I also modify aspects of Stoicism I don’t fully agree with, such as describing a spectrum rather than a dichotomy of control, and saying that things that are not up to us (externals) don’t cause the greatest harm instead of saying they can’t harm us. Extreme circumstances can cause people to mentally decompensate, and dementia can result in loss of the ability to make effective choices.

Stoicism’s focus is aretê, usually translated as virtue or excellence—the best of what human nature is capable of. One’s practice of these higher ideals defines one’s character.

Buddhism’s focus is the cessation of suffering.  I argue that being people of character—reflecting the best humanity has to offer—would greatly reduce suffering.

Certainly the Buddhist focus on loving kindness—which I more generally refer to as goodwill—is among the best of what human beings have to offer. And goodwill toward self and others is a choice that is under our control.

I would even argue that goodwill is the common thread of values such as justice, courage, self-control, and wisdom (good judgement). As such, goodwill is integral to eudaimonia, or human flourishing. But kindness and compassion are sometimes weak spots for Stoicism.

And while similar to the Buddhist concept of nonattachment, I find the Stoic notion of indifference toward externals to be less realistic.

Further, while Stoicism seeks to restrain destructive emotions through reason, Buddhism seeks enlightenment by transcending the self (which is said to be an illusion). And I would argue that recognizing the illusion of a permanent self—along with Thich Nhat Hanh’s concept of interbeing—is a rational perspective that can decrease anger and greed while increasing compassion.

I hope what follows is a coherent framework:

  • We all suffer.
  • But the greatest harm comes not from things or events but rather from our judgments of them.
  • Thinking we can control anything other than our choices, values, and deliberate thoughts can result in actions that cause harm, especially to one’s character. We must realize that external things are not up to us.
  • Practicing goodwill toward ourselves and others is a choice that is up to us, and it’s the surest path to human flourishing (eudaimonia). To promote goodwill, reason must restrain overpowering emotions and focus on:
    • Correct understanding: the spectrum of control (externals are not up to us), interbeing, and the illusion of a permanent self. So we must practice nonattachment and realize that life is constant change—everything is impermanent.
    • Good intentions focused on values such as:
        • justice,
        • courage,
        • self-control,
        • and good judgment
    • Compassionate communication.
    • Non-coercive action based on the four values listed above, as well as recognizing what belongs to us and what does not belong to us.
    • Pursuing our livelihood in an ethical manner.
    • Full effort.
    • Focus.
    • And mindfulness.

Practice combines Stoic exercises such as morning and evening reflections, and Buddhist-style meditation. And the inspirational texts of both philosophies are utilized.

This is a viewpoint that accepts modern science as the best explanation for the functioning of the natural world. But it’s open-ended regarding other metaphysical questions. Diversity of thought about God, atheism, life after death, rebirth, nirvana, free will and determinism, and so on is accepted.

And it is tolerant of disagreements regarding what political approach best produces human flourishing. Conservatives, progressives, libertarians, and others honestly believe their political ideals are best for humankind. But there are unacceptable ideologies, such as those that promote hate or deny human rights.


When Is It Okay to Criticize Religion?

A person’s religion is a huge part of their identity, so criticism of religion is often taken as a personal attack. Progressives claim it’s racist to criticize Islam, conservatives say liberals unfairly single out Christianity, and atheists criticize every religion (even Buddhism).

Some people say we shouldn’t criticize religion. Yet, religious beliefs have an enormous impact on people’s lives – especially for those don’t belong to the dominant religion.

Others say we can and should criticize religion because attacking ideas is not the same as attacking people. But it’s an easy line to cross. If a belief is absurd does that make the believer absurd?

At least some criticism of religion is hard to avoid, however. Christians try to convert others, and they back it up with the threat of eternal damnation. By proselytizing a believer invites a response, and that response might be critical.

And Christians in the United States led the campaign against same-sex marriage primarily because of biblical morality. There was no way for marriage equality supporters to argue their case without criticizing what Christians believe.

The same is true of Islam. The severe impact Islam has on the lives of women, religious minorities, and others in Middle Eastern countries opens Islam to criticism. Yet, in 2014 Hirsi Ayaan Ali (an ex-Muslim and survivor of female genital mutilation) was disinvited from a speaking engagement at Brandeis University because she is an outspoken critic of Islam, which she calls a “cult of death.”

While I wouldn’t call Islam a violent religion, I wouldn’t call Islam a peaceful religion either. The same is true for Christianity, Buddhism, and other religions. And atheism too. Every one of these is a mixed bag because human beings are neither inherently violent nor inherently peaceful. We all have the capacity for both.

Perhaps it all comes down to how religion is criticized. I don’t go out of my way to dis religion, but neither am I silent. However, I avoid saying “you’re wrong” in favor of saying “I disagree.”

I try to minimize adjectives such as irrational, harmful, etc. Instead, I try to be specific about my objections, such as saying, “I can think of several biblical contradictions.”

I try to be friendly and humorous. I try to be open minded, which in my view doesn’t mean agreeing. Open mindedness means a willingness to listen, trying to accurately understand the other person’s perspective – even if I disagree.

Finally, there are some ideologues who only want to fight rather than engage in true dialogue. In those cases it’s best to just walk away if I can.