“Tao is empty — its use never exhausted. Bottomless — the origin of all things.”
— Laozi, Daodejing, Addiss & Lombardo tr. (Ch 4)
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“Tao is empty — its use never exhausted. Bottomless — the origin of all things.”
— Laozi, Daodejing, Addiss & Lombardo tr. (Ch 4)

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“Watching the bear staring at the waterfall, she felt in her own body the awe that was now coursing through the bear, and within herself she also felt a shifting of the world. For, if a bear could feel awe, then a bear could certainly know god. And if a bear could know god in his own bear way, then a bear had a soul and she could not see how it was that man could feel it was within his right to slaughter such beasts, for in slaughtering the bear’s body, man was also slaughtering the beast’s soul which also yearned towards god.”
— Lauren Groff, The Vaster Wilds
There are always those who would prefer to return to a simpler form of life, one that is not mired in the complexities of advanced technology. But any such return would hinder human creativity, for the expansion of our tool set is also a kind of creative growth. Our creative abilities expand as we become more aware of ourselves and the world, and technological innovation is an inescapable part of this process.
As we learn about our world and its ways, we discover new paths of creative expression. We always follow these paths, regardless of the potential risks, for it is by doing so that we develop new capacities to effectively meet our needs. What typically prevents needs from being met is not technology but the rigidity of human-imposed systems that do not allow our new tools and their products to be made available to those who would most benefit from them.
It is precisely our lack of awareness of the normative world that allows these harmful systems to continue, and it is their dominance that makes new technologies dangerous. When we lack awareness, our new creations can easily be used to further injustice, even when our intentions are good.
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“It is death which gives gambling and heroism their true meaning.”
— Albert Camus, Notebooks, 1935-1942
Some of the pain we experience is wholly unnecessary. It is caused by choices that we or other people have made and it would not have occurred otherwise. This includes the pain caused by systems and institutions human beings have created and support, which can inflict incredible harm on our minds and bodies.
But there are also pains that are not like this, pains that are simply part of what it is to exist as a human being. Some of these pains are caused by maladies and diseases that are outside of our control, but that we can sometimes alleviate using medicines and treatments. Others are akin to the pains we feel when we're training our bodies — the aches that accompany growth and development. These pains arise from doing what is worthwhile but difficult, from pushing ourselves further than we would usually go.
In general, pain is an indicator that something difficult is happening for our bodies. The difficulty we're undergoing is sometimes harmful, but not always. To act from compassion, we need to be aware of the wide variety of pains a human being can experience. This awareness comes from attention to our own experiences and from listening carefully to the experiences of others.
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“Nostalgia is continually aroused and teased; you miss clips the moment they’re gone, and cling to the aural afterglow of what has passed even as you focus on what is coming, what keeps coming.”
— Zadie Smith, “Killing Orson Welles at Midnight”

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“When I spoke it sounded wrong: not the grammar and the arrangement of words but something deeper, as if I was making things up and my stumbling efforts were evident to everyone.”
— Abdulrazak Gurnah, Gravel Heart
When I'm feeling anxious about my ability to meet my immediate needs, it can feel impossible to do anything creative. I might think that it's only when my needs have been fully met that I'll be comfortable enough to be creative again. But the time for creative action is always now. It's by thinking and acting creatively that I can best address my needs and solve the problems I'm facing.
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“Human beings are social animals in a deep way. It is not just that we go in for friendship or prefer to live in swarms or packs. The space of linguistic consciousness — the space in which meanings and reasons exist — is a space that we occupy together.”
— Christine M. Korsgaard, The Sources of Normativity

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“The world itself demands to be narrated, and only then does it truly exist, only then can it flourish fully. But also… by telling the story of the world, we are changing the world.”
— Olga Tokarczuk, The Books of Jacob
There are countless things I should do. I should exercise at least three times per week. I should say “thank you” when someone helps me. I should put the “e” before the “i” when I'm spelling the word “weight”. I should drive slowly near the elementary school. I should tell my friend I'm going to be late. I should get at least seven hours of sleep each night.
Some of these shoulds feel more important than others, but the source of their force is always me. It's always my choice as to whether or not a particular should will be enforced. This is true even when there are others who will impose a penalty on me if I don't follow the rule or norm, for my desire to avoid the penalty is yet another should, namely “I should not do anything that will get me punished.”
The force of should arises from my own reflective judgment. I've judged that it's in my best interest to do something, so I tell myself that I ought to do it. These judgments arise through the values I've acquired from my own experiences. With different experiences, I might judge differently. This means that some of the things I judge I should do, you might judge you shouldn't do, or vice versa.
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