Skip to main content

The Dharma of Problem-Hacking


In the previous installment, I said that Buddhist philosophy has a very technical understanding of suffering. This is no understatement. While "dukkha" just means something like unease, discomfort, or dissatisfaction, the Dharma allows for a great deal of nuance. Examples are most useful here.

If you make a list of five things that are bothering you right now, you would likely be able to group the list items into "big" problems and "small" problems. In other words, there is stress about complex and multifaceted problems like finding a job, writing a book, paying a mortgage, and then there is stress about simple, immediate problems like aching wrists, hunger, or sore muscles. With regard to the Dharma, we would understand both as dukkha, but as different kinds of dukkha.

For our purposes, what is important is that the simple, immediate problems are actually more pervasive than we typically realize. When we stop and ask ourselves what is bothering us, the big issues tend to gather a good bit of attention because they are so complex, so influential or connected to other concerns we have. Nevertheless, when we let our attention on the big concerns recede, we find tons and tons of very simple little discomforts and dissatisfaction that slip beneath our notice most of the time. These little sufferings form the bulk of our suffering. All of the big sufferings decompose into the little ones, so it's important to focus on how those little sufferings are triggered and how to alleviate them.

We begin problem-hacking Dharma style when we look at our big problems in terms of the little problems that compose them and focus in on how those little problems manifest in the present moment. The thing about little problems is that they're usually easier to solve or at least ameliorate by something you can do just do. If you have a big problem, it's easy to feel powerless. If you have a set of little problems, you should be able to do something about at least one of them. If you can't, it's no good wasting time worrying about it, so jut distract yourself with something you can do.

Believe it or not, that process is the beginning of the end of suffering. It takes practice and effort, but it works.

Comments

Popular posts from this blog

Some Thoughts on Dharma Decline

Many of these blog entries have concerned my main research in political philosophy, intellectual property and technology. Now for something a little different, I thought I would write up some thoughts on another area of interest: Buddhism. For those who don't know, I've taught courses in Buddhism since I began teaching, having learned a great deal from my undergraduate advisor, Donald Hanks, and Ashok Aklujkar, a now-retired professor of Indian languages, literature and philosophy for whom I served as teaching assistant during my time at UBC. Thanks to their instruction, I developed a solid knowledge of the Indian Buddhist tradition, and I've used what they taught me to deepen and develop that knowledge to improve my teaching and my personal meditation practice. While I don't want to write a full tutorial on Buddhist thought, I would like to discuss a notion that prevails in some traditions, and that discussion will require one to know a few basic ideas. At its cor

Justifications for Intellectual Property Part 1: Utilitarianism

There is no way this tutorial series would be complete without some discussion of justifications for intellectual property. While not necessarily a matter of law, some knowledge of the philosophical foundations will provide a better sense of the values at stake in intellectual property debates. Notice, for instance, that the tutorials on fair use were punctuated with appeals to values, social goods, and individual rights. Without an understanding of the moral and political framework against which the law stands, one can very easily find oneself in a stalemate, with one value pitted against another and no way of deciding which should prevail. To understand the jurisprudence around intellectual property rights, one has to have some idea of the justifying theories to which attorneys and judges appeal in their arguments and decisions. So, without further ado, let's get to the tutorial. There are three main ways of justifying intellectual property rights: the Utilitarian theory, th

RPG Systems: An Analogy with UI Design

The current game in our weekly role-playing group is Deadlands. The previous game was Shadowrun. Both rule systems lie closer to the “chunky” side of the spectrum. Shadowrun has a particular reputation for its complex and somewhat cumbersome rules, and while Deadlands has less overall complexity, the system has a degree of granularity that interrupts play more often than it enhances narration. I enjoy role-playing games because I like participating in a good story. The rules system provides a set of constraints for the characters, the setting, and the conflicts. They help give the narrative structure, a background against which the story will take place. Too few rules, and telling an interesting and well-developed story becomes difficult. Too many rules tend to get in the way of individual scenes or events. With the right balance, it’s possible for the game master, usually me, to be sufficiently fluent in the rules system to resolve any conflict without extended consultation of on