Wisdom

No One Has a Monopoly on Truth

September 15, 2020 By Nagesh Belludi 1 Comment

The notion of god means different things to different people. Religions vary in identity and function. Almost all religions require their adherents to believe their specific religious doctrines with absolute certainty. These deep-seated beliefs and attitudes then become inflexible and are held with great zeal.

Closed Minds and Closed Hearts: Absolutism is Evil

The self-righteous voices of fanaticism, the cruel voices of indifference and intolerance, and the uninformed voices of hate are revolting. Religious extremists are accountable for a lot of pain and suffering in the world. Crusades, inquisitions, faith-based discrimination and persecution, religious wars, and other forms of sheer hatred of other human beings are attributable to attitudes of hate and narrow-mindedness. Nothing deceives you as much as extreme passion.

The Scottish Anglican cleric Richard Holloway reflects on these concerns in Leaving Alexandria: A Memoir of Faith and Doubt (2014,)

Religions may begin as vehicles of longing for mysteries beyond description, but they end up claiming exclusive descriptive rights to them. They segue the ardor and uncertainty of seeking to the confidence and complacence of possession. They shift from poetry to packaging. Which is what people want. They don’t want to spend years wandering in the wilderness of doubt. They want the promised land of certainty, and religious realists are quick to provide it for them. The erection of infallible systems of belief is a well-understood device to still humanity’s fear of being lost in life’s dark wood without a compass. “Supreme conviction is a self-cure for the infestation of doubts.” That is why David Hume noted that, while errors in philosophy were only ridiculous, errors in religion were dangerous. They were dangerous because when supreme conviction is threatened it turns nasty.

Idea for Impact: Beware the Danger of Religious Certainty

We, humans, tend to have a profound need for certainty. It’s easy to embrace prepackaged convictions unquestionably and deny doubt. Most people draw their faith as children from their parents and never question their beliefs for the rest of their lives.

Religious certainty can provoke limitedness in the human condition. We always have to concede that we may be mistaken and learn to tolerate others’ attitudes that may actually bother us.

Be a voice for peace. Be a voice for humanity, for open-mindedness, for wisdom, for justice.

How to Embrace Uncertainty and Leave Room for Doubt

September 7, 2020 By Nagesh Belludi Leave a Comment

The value of sound decision-making is to be mainly sought from embracing uncertainty.

As the Presocratic philosopher Xenophanes proclaimed, “All we have is but a woven web of guesses.”

The physicist Richard P. Feynman often talked about how doubt informs critical thinking and learning. In a 1964 lecture on “What Is and What Should Be the Role of Scientific Culture in Modern Society,” published in The Pleasure of Finding Things Out (1999,) Feynman warned,

A scientist is never certain. We all know that. We know that all our statements are approximate statements with different degrees of certainty; that when a statement is made, the question is not whether it is true or false but rather how likely it is to be true or false. … Scientific knowledge is a body of statements of varying degrees of certainty — some most unsure, some nearly sure, none absolutely certain.

Science produces ignorance, and ignorance produces more science, reminded Feynman in a 1963 lecture on “The Uncertainty of Science” published in The Meaning of It All (1999,)

To solve any problem that has never been solved before, you have to leave the door to the unknown ajar. You have to permit the possibility that you do not have it exactly right. Otherwise, if you have made up your mind already, you might not solve it.

When the scientist tells you he does not know the answer, he is an ignorant man. When he tells you he has a hunch about how it is going to work, he is uncertain about it. When he is pretty sure of how it is going to work, and he tells you, “This is the way it’s going to work, I’ll bet,” he still is in some doubt. And it is of paramount importance, in order to make progress, that we recognize this ignorance and this doubt. Because we have the doubt, we then propose looking in new directions for new ideas. The rate of the development of science is not the rate at which you make observations alone but, much more important, the rate at which you create new things to test.

The Czechoslovakia-born Israeli American scientist Itzhak Bentov formulated the so-called “Bentov’s Law,” reiterating that science produces ignorance both deliberately and unintentionally. In Stalking the Wild Pendulum: On the Mechanics of Consciousness (1977,) Bentov wrote,

One’s level of ignorance increases exponentially with accumulated knowledge. When one acquires a bit of new information, there are many new questions that are generated by it, and each new piece of information breeds five-ten new questions. These questions pile up at a much faster rate than does accumulated knowledge. Therefore, the more one knows, the greater his level of ignorance.

Idea for Impact: If you can’t tolerate uncertainty and ambiguity, you may as well embrace a fanatical ideology.

Learning the boundaries of your knowledge—the shortcomings, caveats, hedges, and the standard deviations toward everything you think you know—hones decision-making.

In other words, to get to the right answers, you first have to ask the right questions. So the first thing is to ponder about is what questions to ask and how to ask them. What are the things you don’t know, and how can you reach out into these areas that may be new to you to uncover somethings about the world and yourself?

Once you discover the answers, you’ll realize that approximate statements and varying degrees of certainty will require you to think probabilistically. Your inquiry shouldn’t be, “Will I be right, or will I be wrong?” but rather “What is the probability of this scenario versus that, and how does this judgment impact my choices?”

Leave room for doubt, even in your highest conviction ideas. If not, you’ll risk becoming smug and self-satisfied.

Don’t Live in a World Ruled by Falsehoods

July 17, 2020 By Nagesh Belludi Leave a Comment

“Reality is that which, when you stop believing in it, doesn’t go away,” defined the American author Philip K. Dick.

Lying is second nature to us, and under the influence of improbable thinking, even idealism, we’ll hang ourselves if given enough rope. Rebekah Campbell of the New York Times observed,

A study by the University of Massachusetts found that 60 percent of adults could not have a 10-minute conversation without lying at least once. The same study found that 40 percent of people lie on their resumes and a whopping 90 percent of those looking for a date online lie on their profiles.

Most people lie about little things to make them look good. People lie to stave off the consequences of making a mistake, to buy more time or to spare someone’s feelings. Their hearts may be in the right place, but they are still telling lies.

Telling lies is the No. 1 reason entrepreneurs fail. Not because telling lies makes you a bad person but because the act of lying plucks you from the present, preventing you from facing what is really going on in your world. Every time you overreport a metric, underreport a cost, are less than honest with a client or a member of your team, you create a false reality and you start living in it.

Idea for Impact: Stop Living in a World of Illusions

Live in the world of reality, not in the world of how you perceive reality.

Realistic thinking is grounded in an honest appraisal of all facts and data and conditions in different situations. Realistic thinking affords a clear-headed and conscious thought and behavior.

The great undertaking in life is to discover reality—to be truly honest and transparent with yourself about everything.

The meditation master Kalu Rinpoche wrote in The Dharma: That Illuminates All Beings Impartially Like the Light of the Sun and Moon (1986,)

You live in illusion, and the appearance of things.
There is a reality, but you do not know this.
When you understand this, you will see that you are nothing.
And being nothing, you are everything.
That is all.

Sometimes You Should Stop Believing // The Case Against Hope

July 6, 2020 By Nagesh Belludi Leave a Comment

Hoping for outcomes that are almost unfeasible is misleading—for example, hoping that you’ll win the lottery or that the victims of some deadly accident have somehow survived.

There is something about giving up hope and accepting the reality that is comforting

Research has suggested that letting go of hope can often set you free. For example, folks who hope for a miraculous therapy for a terminal disease are less happy than those who accept the hopelessness of the situation.

The life of the Holocaust survivor and psychiatrist Viktor Frankl is particularly illustrative of the difference between false and realistic hope. When confronted by the reality of the Auschwitz and Kaufering concentration camps, Frankl did not wish to dig his way out of his prison. Instead, he acknowledged the bleak reality of the concentration camps, and hoped vaguely for something feasible and sensible—that the war could end and he may be set free. Frankl, who later established logotherapy, famously helped his fellow prisoners bear the horror around them by urging them to contemplate the lives they may lead after the war.

False Hope is Delusional, Realistic Hope is Worthwhile

Yes, hope can be life-affirming. It can give you the impetus to keep on in the face of struggle and disappointment. Hope—underpinned by hard work—is what made many a great achievement possible, from inventing life-changing drugs to dismantling racial segregation.

But false hope is deadly. It can shackle you to an outcome you long for but cannot achieve.

False hopes lead to disappointment. If you hope to become an eminent actor or a great chess player, your expectations are bound to be dashed. It’s much better to hope that you’ll enjoy acting or playing basketball and acknowledge the inadequacies you can’t overcome.

Don’t rehash false hope as optimism. Characterize it for what it is: the sweet illusion of denial. Don’t be fooled by the unbridled optimism espoused by our hope-obsessed culture.

False hope locks you into a concept—of people, situation, job, culture—that has little bearing on the reality. False hope will bind you to the idea of what could be, instead of what is.

Idea for Impact: Sometimes you should stop believing. Giving up hope and embracing reality can set you free. False hope is futile.

It’s Probably Not as Bad as You Think

May 5, 2020 By Nagesh Belludi 1 Comment

The 20-40-60 Rule, believed to be written by humorist Will Rogers for his movie Life Begins at 40 (1935,) states,

When you are 20, you care about what everybody thinks of you.
When you are 40, you don’t care about what people think of you,
and when you are 60, you actually understand that people were too busy thinking about themselves.

In essence, don’t agonize about what other people are thinking about you. They’re perhaps busy worrying over what you’re thinking about them.

The 20-40-60 Rule became popular when venture capitalist Heidi Roizen cited it (incorrectly attributing it to the actress Shirley MacLaine) at a 2014 lecture at Stanford. First Round Capital’s Review has noted,

People have enormous capacity to beat themselves up over the smallest foibles—saying the wrong thing in a meeting, introducing someone using the wrong name. Weeks can be lost, important relationships avoided, productivity wasted, all because we’re afraid others are judging us. “If you find this happening to you, remember, no one is thinking about you as hard as you are thinking about yourself. So don’t let it all worry you so much.”

Idea for Impact: Don’t Beat Yourself Up Over Your Mistakes

Chances are, people around you aren’t nearly as critical of you as you are of yourself. No one’s going to remember or care about your mistakes, and neither should you.

Let the Buddha Help You Appreciate the Role of Questions in Inquiry

March 19, 2020 By Nagesh Belludi Leave a Comment

The Athenian philosopher Socrates used a dialogic teaching method, now known as “Socratic Questioning.”

Socrates famously observed, “I know one thing, that I know nothing.” He habitually posed of ignorance even though he knew more about any subject matter than he let on. He led his pupils through a sequence of questions—not to test or assess them, but to draw out their “tacit knowledge.” According to Plato, Socrates assumed that a pupil already possesses the knowledge or the understanding, but is not aware of this until a skillful teacher can help the pupil draw it out of himself using leading questions.

In his dialogues, Socrates imparted no information about the subject of inquiry, but systematically asked questions. By responding to Socrates’s teased-out line of thinking, the pupils eventually arrived at the desired knowledge.

The Buddha’s Socratic Questioning Technique

Discoursing about finding cognizance through systematic inquiry, the Zen priest and poet Norman Fischer explains how the Buddha, like Socrates, used questions to help his disciples reveal the truth:

Buddha talked not because he was particularly loquacious, or because he was given to elaborate explanations, but in order to help people see through the smoke screen of their own language and views. Once someone asked him for his secret in answering questions as effectively as he did. He said that he had four ways of answering questions.

One way was categorically—just to say yes or no without ambiguity.

The second way was to examine the question analytically, clarifying definitions and trying to determine what was actually being said, usually by deconstructing it. Most of the time when the Buddha employed this method there was no need to answer the question: under analysis the question proved meaningless.

The third way was by posing a counterquestion, the purpose of which was to bring the questioner back to his or her own mind, redirecting attention away from the entanglement of the language of the question to something real that stood behind it.

The fourth way was simply to put the question aside, knowing that some questions are so hopelessly entangled that to take them up at all means beating your head against a wall—there is no end to it and you end up with a bloody head. To put the question aside is simply to walk around the wall. This way you can get to the other side without beating your head bloody. So sometimes the Buddha’s response to a question was silence.

Idea for Impact: Rational Inquiry is Driven by Questions

Become skilled at how to facilitate critical thinking with the Socratic Questioning technique. I recommend Richard Paul and Linda Elder’s excellent The Thinker’s Guide to the Art of Socratic Questioning (2006; excerpt.) Here’s a handy primer on the nine types of Socratic Questions.

With patience and loving-kindness, ask questions in such a way that can skillfully lead your interlocutors to a better understanding of themselves. Help them cross-examine and uncover the inconsistencies and errors of their thinking, and even change their mind—all without arguing with them.

You can also use Socratic Questioning for self-reflection, which in itself is a rhetorical device to discover the true self. Engage yourself in contemplation not to judge your past choices, but to ponder on them, learn from them, and make whatever changes you believe are right for you in the here and now.

Question Success More Than Failure

March 5, 2020 By Nagesh Belludi Leave a Comment

Katrina “Kat” Cole, formerly CEO of the American baked goods-chain Cinnabon, in an interview for Adam Bryant’s “Corner Office” column in the New York Times:

I’ve learned to question success a lot more than failure. I’ll ask more questions when sales are up than I do when they’re down. I ask more questions when things seem to be moving smoothly, because I’m thinking: “There’s got to be something I don’t know. There’s always something.” This approach means that people don’t feel beat up for failing, but they should feel very concerned if they don’t understand why they’re successful. I made mistakes over the years that taught me to ask those questions.

People tend to attribute failure to external factors and success to their own abilities and performance (see self-serving bias and Dunning-Kruger effect.) The human brain is indeed riddled with cognitive and memory biases that are conducive to making people feel like they’re good and capable, regardless of reality.

Idea for Impact: Luck is so much more important than we acknowledge. Most successes and failures in life combine both skill and luck. Understanding the relative contributions of skill and luck in failure—and success, as Cole suggests above—can help you judge past and present results and, more significantly, prepare for future results.

What You Learn from Failure

February 3, 2020 By Nagesh Belludi Leave a Comment

One common theme among people who cope particularly effectively with failure is their ability to acknowledge the failure, put it in perspective, and seek causes, not blame. As the Dalai Lama XIV writes in The Dalai Lama’s Little Book of Inner Peace (2009,)

If a misfortune has already occurred, it is best not to worry about it, so we do not add fuel to the problem. Don’t ally yourself with past events by lingering on them and exaggerating them. Let the past take care of itself, and transport yourself to the present while taking whatever measures are necessary to ensure that such a misfortune never occurs again, now or in the future.

American investor and superstar hedge-fund manager Ray Dalio writes in his very instructive Principles: Life and Work (2017,)

I learned that everyone makes mistakes and has weaknesses and that one of the most important things that differentiates people is their approach to handling them. I learned that there is an incredible beauty to mistakes, because embedded in each mistake is a puzzle, and a gem that I could get if I solved it, i.e., a principle that I could use to reduce my mistakes in the future. I learned that each mistake was probably a reflection of something that I was (or others were) doing wrong, so if I could figure out what that was, I could learn how to be more effective. I learned that wrestling with my problems, mistakes, and weaknesses was the training that strengthened me. Also, I learned that it was the pain of this wrestling that made me and those around me appreciate our successes.

In short, I learned that being totally truthful, especially about mistakes and weaknesses, led to a rapid rate of improvement.

Much is written about the notion of failures as gifts, but the key to dealing with failures is to attribute those failures to weaknesses in a thought process, not to personal flaws. Failures expose a weakness in your underlying process, which you can now fix. Fine-tune your tactics until you find out what doeswork. Dalio instructs,

When a problem occurs, conduct the discussion at two levels: 1) the machine level (why that outcome was produced) and 2) the case-at-hand level (what to do about it.)

Idea for Impact: Don’t rationalize failures and magnify them in your mind. Fix them. Then, reflect on what they teach about what didn’t work. Inquire, “What was missing?” rather than “What went wrong?” The latter results in finger-pointing. The former opens up possibilities and results in personal growth.

Accidents Can Happen When You Least Expect Them: The Overconfidence Effect

September 3, 2019 By Nagesh Belludi Leave a Comment

In the context of decision-making and risk-taking, the “overconfidence effect” is a judgmental bias that can affect your subjective estimate of the likelihood of future events. This can cause you to misjudge the odds of positive/desirable events as well as negative/undesirable events.

As the following Zen story illustrates, experience breeds complacency. When confidence gives way to overconfidence, it can transform from a strength to a liability.

A master gardener, famous for his skill in climbing and pruning the highest trees, examined his disciple by letting him climb a very high tree. Many people had come to watch. The master gardener stood quietly, carefully following every move but not interfering with one word.

Having pruned the top, the disciple climbed down and was only about ten feet from the ground when the master suddenly yelled: “Take care, take care!”

When the disciple was safely down an old man asked the master gardener: “You did not let out one word when he was aloft in the most dangerous place. Why did you caution him when he was nearly down? Even if he had slipped then, he could not have greatly hurt himself.”

“But isn’t it obvious?” replied the master gardener. “Right up at the top he is conscious of the danger, and of himself takes care. But near the end when one begins to feel safe, this is when accidents occur.”

Reference: Irmgard Schlögl’s The Wisdom of the Zen Masters (1976.) Dr. Schlögl (1921–2007) became Ven. Myokyo-ni in 1984, and served as Rinzai Zen Buddhist nun and headed the Zen Centre in London.

The Simple Life, The Good Life // Book Summary of Greg McKeown’s ‘Essentialism’

August 21, 2019 By Nagesh Belludi Leave a Comment

One of the great struggles of modern life is the intense complexity, chaos, and exhaustion of activity and reactivity. We have a tendency to take on too much, become accountable to too many people, and say ‘yes’ to too many demands on our time and our energy.

As I mentioned in my world’s shortest course on time management, the merits of ignoring the trivial many and focusing on the vital few is often overlooked. The need for essentialism—less responsibility, less fame, less money, fewer possessions, less mess—is something that’s easy to identify with, but requires abundant self-discipline to put into consistent action.

Business consultant Greg McKeown’s Essentialism: The Disciplined Pursuit of Less (2014) is an excellent reminder that a rich, meaningful life entails the elimination of the non-essential:

Essentialism is more than a time-management strategy or a productivity technique. It is a systematic discipline for discerning what is absolutely essential, then eliminating everything that is not, so we can make the highest possible contribution toward the things that really matter.

McKeown’s wide-ranging discussion covers insightful get-a-hold-of-your-life principles—frugality, sufficiency, moderation, restraint, minimalism, and mindfulness—reframed in the essential-avoidable dichotomy. Here are prominent insights from Essentialism:

Get to grips with selectivity—whenever you can, judiciously select which priorities, tasks, meetings, customers, ideas or steps to undertake and which to let go. “The basic value proposition of Essentialism [is,] only once you give yourself permission to stop trying to do it all, to stop saying yes to everyone, can you make your highest contribution towards the things that really matter.”
Most top performers have one thing in common: they accept fewer tasks and then fixate on getting them right. “Essentialism is not about how to get more things done; it’s about how to get the right things done. It doesn’t mean just doing less for the sake of less either. It is about making the wisest possible investment of your time and energy in order to operate at our highest point of contribution by doing only what is essential.”
If you don’t arrange your life, someone else will. “When we forget our ability to choose, we learn to be helpless. Drip by drip we allow our power to be taken away until we end up becoming a function of other people’s choices-or even a function of our own past choices. In turn, we surrender our power to choose. That is the path of the Nonessentialist. … The Essentialist doesn’t just recognize the power of choice, he celebrates it. The Essentialist knows that when we surrender our right to choose, we give others not just the power but also the explicit permission to choose for us.”
Pop out at least once a year to reflect and ask questions about what you’re doing and why. “The faster and busier things get, the more we need to build thinking time into our schedule. And the noisier things get, the more we need to build quiet reflection spaces in which we can truly focus.”
Pursue a well-lived, joyful, meaningful life. “The life of an Essentialist is a life lived without regret. If you have correctly identified what really matters, if you invest your time and energy in it, then it is difficult to regret the choices you make. You become proud of the life you have chosen to live.”

Recommendation: Speedread Greg McKeown’s Essentialism: The Disciplined Pursuit of Less. It will remind you of the wisdom to think through—and act upon—what really matters. Essentialism is chockfull of useful instructions on how to say ‘no’ gracefully, exercise your freedom to set boundaries, discover the power of small wins, and harness the power of routines to evade the pull of nonessential distractions that can subsume you easily.

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Wisdom

Closed Minds and Closed Hearts: Absolutism is Evil

Idea for Impact: Beware the Danger of Religious Certainty

Wondering what to read next?

The value of sound decision-making is to be mainly sought from embracing uncertainty.

Idea for Impact: If you can’t tolerate uncertainty and ambiguity, you may as well embrace a fanatical ideology.

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Idea for Impact: Stop Living in a World of Illusions

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There is something about giving up hope and accepting the reality that is comforting

False Hope is Delusional, Realistic Hope is Worthwhile

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Idea for Impact: Don’t Beat Yourself Up Over Your Mistakes

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The Buddha’s Socratic Questioning Technique

Idea for Impact: Rational Inquiry is Driven by Questions

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