Quotes from Robert Wright

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.

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

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

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.

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

RAIN. First you Recognize the feeling. Then you Accept the feeling (rather than try to drive it away). Then you Investigate the feeling and its relationship to your body. Finally, the N stands for Nonidentification, or, equivalently, Nonattachment

The idea of utilitarianism is simple: the fundamental guidelines for moral discourse are pleasure and pain. Things can be called good to the extent that they raise the amount of happiness in the world and bad to the extent that they raise the amount of suffering. The purpose of a moral code is to maximize the world's total happiness.

Buddhism offers an explicit diagnosis of the problem and a cure. And the cure, when it works, brings not just happiness but clarity of vision: the actual truth about things, or at least something way, way closer to that than our everyday view of them.

Dalai Lama has said, "Don't try to use what you learn from Buddhism to be a better Buddhist; use it to be a better whatever-you-already-are.

So long as a society remains economically stratified, the challenge of reconciling lifelong monogamy with human nature will be large. Incentives and disincentives (moral and/or legal) may be necessary.

According to Buddhist philosophy, both the problems we call therapeutic and the problems we call spiritual are a product of not seeing things clearly. What's more, in both cases this failure to see things clearly is in part a product of being misled by feelings. And the first step toward seeing through these feelings is seeing them in the first place—becoming aware of how pervasively and subtly feelings influence our thought and behavior.

meditation as a process that takes a conscious mind that gets to do a little nudging and turns it into something that can do a lot of

If we accepted their arising and subsiding as part of life, rather than reacting to them as if they were deeply meaningful, we'd often be better off. Learning to do that is a big part of what mindfulness meditation is about.

Natural selection cannot directly 'see' an individual organism in a specific situation and cause behavior to be adaptively tailored.

He once recounted a time when he was trying to meditate and kept getting interrupted by sounds from a festival in a nearby village. Then, as he recalls it, he had a realization: "The sound is just the sound. It's me who is going out to annoy it. If I leave the sound alone, it won't annoy me. . . . If I don't go out and bother the sound, it's not going to bother me.

The evolutionary fusion of hierarchy and reciprocal altruism accounts for a good part of the average human life. Many, if not most, of our swings in mood, our fateful commitments, our changes of heart about people, institutions, even ideas, are governed by mental organs that this fusion wrought. It has done much to form the texture of everyday existence.

During the Crusades, when Christians were in the mood to slaughter infidels, they were very cognizant of God's sanctioning faith-based mass murder in parts of the Bible. During the Cold War, when the United States was part of an international multifaith alliance that included Muslim and Buddhist nations, this motif was played down; whole generations of American Christians were weaned on a misleadingly sunny selection of Bible stories.

In the end, boundless empathy is what utilitarianism is.

emotions are just evolution's executioners.

As a rule, two extremely different alternative traits will not both be preserved by natural selection. One or the other is usually at least slightly more conducive to genetic proliferation. However marginal its edge, it should win out, given enough time.

Why was it given to Darwin, less ambitious, less imaginative, and less learned than many of his colleagues, to discover the theory sought after by others so assiduously? How did it come about that one so limited intellectually and insensitive culturally should have devised a theory so massive in structure and sweeping in significance?

What's more, when we recount an experience to someone, the act of recounting it changes the memory of it. So if we reshape the story a bit each time—omitting inconvenient facts, exaggerating convenient ones—we can, over time, transform our actual belief about what happened. Which presumably makes it easier to convince others that our story is true.

I make my argument that Buddhism's diagnosis of the human predicament is fundamentally correct, and that its prescription is deeply valid and urgently important.

Yongey Mingyur Rinpoche, a meditation teacher in the Tibetan Buddhist tradition, has said, "Ultimately, happiness comes down to choosing between the discomfort of becoming aware of your mental afflictions and the discomfort of being ruled by them.