Just improve yourself…that is all you can do to improve the world”(Ludwig Wittgenstein).
The quote from Wittgenstein, arguably one of the most influential philosophers of the 20th century, is concerned with addressing fundamental questions of life: How does one orient oneself in a world that appears to be broken? According to Wittgenstein, caring about the fundamental problems of life necessitates Self–work first. Although, the focus on responsibility should not be confused with individualism; rather, it speaks to the importance of nurturing moral and rational agency, a fundamental aspect of human and ecological flourishing (‘full–spectrum flourishing’). To reach such a level of flourishing, reasoning, dialogue, and evaluation of claims is pivotal.
Take the problem of the climate crisis. Over recent years, there has been a growing tendency toward the promotion of activism for all ages. Greta Thunberg, for example, laments the inaction of political leaders and calls on the young to take charge of their futures through concerted action. As she says, “…[o]nce we start to act, hope is everywhere. So, instead of looking for hope, look for action. Then, and only then, hope will come.” The call is to avoid the vice of wishful thinking. There is certainly nothing wrong with this sound advice.
However, one problem with it is Thunberg’s implied imperative to act without further discussion because it is necessarily entangled with an implicit worldview. According to Professor Constantine Sandis, a philosophy professor who draws on Wittgenstein, “belief is implied in one’s actions.” That is, belief is logically prior to action (standardly speaking). Hence, a call to action is also a call to a certain belief system. In the case of Thunberg and her followers, the belief system or worldview is a pro–ecological one. However, a problem occurs when everyone is expected to act without reasoning, without further dialogue, and without evaluation of claims to knowledge. On a fundamental level, it robs everyone of the ability to exert the most precious of human assets: the capacity for reason. There is no genuine or meaningful flourishing without the recognition of what it means to flourish, and because of the necessary, conceptual relationship between reasoning and flourishing, this ‘action–first’ approach is, ironically, inhibitive and even dangerous to full–spectrum flourishing.
We might consider that there are three central criteria which genuine accounts of flourishing should entail. Assuming basic needs are met, these are: agency, personal growth, and meaningful happiness. In terms of agency, the implications for climate activism are that to be genuine agents in the world, everyone should understand themselves a little better: their values, virtues, and vices as well as their place and role in the world given their specific circumstances. Philosophy can (and does) help adherents on a personal level to find resolution and direction, but it can also help ameliorate social problems too. Such reflection can be a transformative process of mutual and relational becoming and blooming.
Growing to become the person you already are, latently, is about realizing your own potential. Maslow’s hierarchy of needs famously captures this ethic (although it has been misused). What Maslow aims for is a way to establish what is truly valuable. What is important, he suggests, is not meeting basic needs (though this is necessary); it is rather about self–transcendence. It is ok to suffer for a cause if that cause is worth suffering for. The key is in seeking and finding what is worthy.
Finally, developing a cogent sense of meaningful happiness is crucial. This can only be described in moral or transcendent terms. It is not enough to get what you want and to feel good; there must be more. It is about managing moral dilemmas in a way that is moving forward toward ever–new expressions of goodness (for yourself and others). It is about intentional and iterative moral growth.
In short, once one recognizes one's own reasons for action, one is better placed to act reasonably and morally; on climate issues yes, but also elsewhere. The recognition of the role of philosophy in terms of Self–work for improving the world, can help everyone to know how to better contribute to the flourishing of everyone in society.
‘Full–spectrum flourishing’ is the call of the times. Recalibrating the moral universe toward genuine ethical action is what is needed, but in order to get there, we need more (not less) thinking, deliberation, and practice of ethically–grounded philosophical insight. As we grow to recognize the importance of philosophy on personal as well as social levels, this Self–work can, and will, transform the world.
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Navigating the moral imperative toward full–spectrum flourishing
Photo by Daiga Ellaby on Unsplash.
July 29, 2024
Once one recognizes one's own reasons for action, one is better placed to act reasonably and morally, write Eri Mountbatten–O’Malley.
"
Just improve yourself…that is all you can do to improve the world”(Ludwig Wittgenstein).
The quote from Wittgenstein, arguably one of the most influential philosophers of the 20th century, is concerned with addressing fundamental questions of life: How does one orient oneself in a world that appears to be broken? According to Wittgenstein, caring about the fundamental problems of life necessitates Self–work first. Although, the focus on responsibility should not be confused with individualism; rather, it speaks to the importance of nurturing moral and rational agency, a fundamental aspect of human and ecological flourishing (‘full–spectrum flourishing’). To reach such a level of flourishing, reasoning, dialogue, and evaluation of claims is pivotal.
Take the problem of the climate crisis. Over recent years, there has been a growing tendency toward the promotion of activism for all ages. Greta Thunberg, for example, laments the inaction of political leaders and calls on the young to take charge of their futures through concerted action. As she says, “…[o]nce we start to act, hope is everywhere. So, instead of looking for hope, look for action. Then, and only then, hope will come.” The call is to avoid the vice of wishful thinking. There is certainly nothing wrong with this sound advice.
However, one problem with it is Thunberg’s implied imperative to act without further discussion because it is necessarily entangled with an implicit worldview. According to Professor Constantine Sandis, a philosophy professor who draws on Wittgenstein, “belief is implied in one’s actions.” That is, belief is logically prior to action (standardly speaking). Hence, a call to action is also a call to a certain belief system. In the case of Thunberg and her followers, the belief system or worldview is a pro–ecological one. However, a problem occurs when everyone is expected to act without reasoning, without further dialogue, and without evaluation of claims to knowledge. On a fundamental level, it robs everyone of the ability to exert the most precious of human assets: the capacity for reason. There is no genuine or meaningful flourishing without the recognition of what it means to flourish, and because of the necessary, conceptual relationship between reasoning and flourishing, this ‘action–first’ approach is, ironically, inhibitive and even dangerous to full–spectrum flourishing.
We might consider that there are three central criteria which genuine accounts of flourishing should entail. Assuming basic needs are met, these are: agency, personal growth, and meaningful happiness. In terms of agency, the implications for climate activism are that to be genuine agents in the world, everyone should understand themselves a little better: their values, virtues, and vices as well as their place and role in the world given their specific circumstances. Philosophy can (and does) help adherents on a personal level to find resolution and direction, but it can also help ameliorate social problems too. Such reflection can be a transformative process of mutual and relational becoming and blooming.
Growing to become the person you already are, latently, is about realizing your own potential. Maslow’s hierarchy of needs famously captures this ethic (although it has been misused). What Maslow aims for is a way to establish what is truly valuable. What is important, he suggests, is not meeting basic needs (though this is necessary); it is rather about self–transcendence. It is ok to suffer for a cause if that cause is worth suffering for. The key is in seeking and finding what is worthy.
Finally, developing a cogent sense of meaningful happiness is crucial. This can only be described in moral or transcendent terms. It is not enough to get what you want and to feel good; there must be more. It is about managing moral dilemmas in a way that is moving forward toward ever–new expressions of goodness (for yourself and others). It is about intentional and iterative moral growth.
In short, once one recognizes one's own reasons for action, one is better placed to act reasonably and morally; on climate issues yes, but also elsewhere. The recognition of the role of philosophy in terms of Self–work for improving the world, can help everyone to know how to better contribute to the flourishing of everyone in society.
‘Full–spectrum flourishing’ is the call of the times. Recalibrating the moral universe toward genuine ethical action is what is needed, but in order to get there, we need more (not less) thinking, deliberation, and practice of ethically–grounded philosophical insight. As we grow to recognize the importance of philosophy on personal as well as social levels, this Self–work can, and will, transform the world.
