The Nonlinear Library LW - Suffering Is Not Pain by jbkjr
Jun 19, 2024
A discussion on the conflation between suffering and pain, emphasizing the importance of distinguishing between the two. The Buddhist parable of the second arrow is used to illustrate how suffering is optional. Pain is described as an unpleasant sensation, while suffering arises from attachment and aversion. The podcast explores how clarifying these definitions can help alleviate unnecessary suffering.
11:03
Welcome to The Nonlinear Library, where we use Text-to-Speech software to convert the best writing from the Rationalist and EA communities into audio. This is: Suffering Is Not Pain, published by jbkjr on June 19, 2024 on LessWrong.
"Pain is inevitable; suffering is optional."
The motivation of this post is to address the persistent conflation between suffering and pain I have observed from members of the EA community, even amongst those who purport to be "suffering-focused" in their ethical motivations. In order to best address the problem of suffering, it is necessary to be clear about the difference between suffering and mere pain or ordinary displeasure.
The parable of the second arrow
In the Buddhist parable of the second arrow, the Buddha illustrates the distinction between suffering and pain with the tale of a man struck by two arrows. The first arrow represents the pain that life inevitably brings. The second arrow, however, represents the suffering that arises from his reaction to the pain.
The Buddha teaches that while the first arrow (pain) is unavoidable, the second arrow (suffering) is optional, and that by letting go of the resistance to the pain (aversion), one will not suffer the sting of the second arrow.
Defining pain and suffering
Pain: An unpleasant physical sensation or emotional experience.[1]
Suffering: The unsatisfactoriness that arises from craving, aversion, and clinging/attachment to sensations and experiences; dukkha.
I feel it is important to clarify at this point that, while the above definition of suffering derives from historically-Buddhist teachings about dukkha and its cause, I am not endorsing this definition because it is Buddhist but rather because I believe it best identifies suffering as it can actually be observed in phenomenal experience.
For those who are skeptical (possibly deeply so) about the claims and teachings of Buddhism, I ask that you consider the distinction I am advocating with reference to your own experience(s) of pain and suffering. While both pain and suffering are phenomena that "feel bad" experientially, I maintain that the sensations and experiences to which the terms/concepts "pain" and "suffering" respectively refer are actually distinct as differentiated by the above definitions.
As a tradition, Buddhism is almost entirely concerned with suffering, its cause, its cessation, and the way to its cessation, so I do not consider it far-fetched to think that the way(s) in which it describes suffering are quite useful in distinguishing it as it is to be found in actual experience.
Additionally, a distinction between pain and suffering has not only been made in the context of Buddhism. For examples of papers in the context of Western academic philosophy which argue for such a distinction, see Kauppinen (2019) and Massin (2017). Further, empirical work which investigates the effects of meditation on responses to painful experiences, such as Zeidan et al. (2011), Grant et al. (2011), and Perlman et al.
(2010), as well as studies investigating the effectiveness of therapeutic techniques like Cognitive Behavioral Therapy (CBT), such as Thorn et al. (2011), Ehde et al. (2014), and Wetherell et al. (2011), suggest that in changing perceptions of and reactions to pain, individuals may experience a reduction in suffering, even when the physical sensation of pain remains.
Thus, even outside the context of Buddhism, it seems there is strong evidence for there being a difference between pain and suffering as actually experienced.
Defining these terms clearly and accurately is crucial in differentiating between two concepts that are often conflated. By clearly defining pain and suffering, we can better understand their relationship and address suffering more effectively with the identification of its root causes.
The relationship between pain and suffering
Pain is not the cause of suffering. As illustrated by the parable of the second arrow and made clear in the above definitions o...
"Pain is inevitable; suffering is optional."
The motivation of this post is to address the persistent conflation between suffering and pain I have observed from members of the EA community, even amongst those who purport to be "suffering-focused" in their ethical motivations. In order to best address the problem of suffering, it is necessary to be clear about the difference between suffering and mere pain or ordinary displeasure.
The parable of the second arrow
In the Buddhist parable of the second arrow, the Buddha illustrates the distinction between suffering and pain with the tale of a man struck by two arrows. The first arrow represents the pain that life inevitably brings. The second arrow, however, represents the suffering that arises from his reaction to the pain.
The Buddha teaches that while the first arrow (pain) is unavoidable, the second arrow (suffering) is optional, and that by letting go of the resistance to the pain (aversion), one will not suffer the sting of the second arrow.
Defining pain and suffering
Pain: An unpleasant physical sensation or emotional experience.[1]
Suffering: The unsatisfactoriness that arises from craving, aversion, and clinging/attachment to sensations and experiences; dukkha.
I feel it is important to clarify at this point that, while the above definition of suffering derives from historically-Buddhist teachings about dukkha and its cause, I am not endorsing this definition because it is Buddhist but rather because I believe it best identifies suffering as it can actually be observed in phenomenal experience.
For those who are skeptical (possibly deeply so) about the claims and teachings of Buddhism, I ask that you consider the distinction I am advocating with reference to your own experience(s) of pain and suffering. While both pain and suffering are phenomena that "feel bad" experientially, I maintain that the sensations and experiences to which the terms/concepts "pain" and "suffering" respectively refer are actually distinct as differentiated by the above definitions.
As a tradition, Buddhism is almost entirely concerned with suffering, its cause, its cessation, and the way to its cessation, so I do not consider it far-fetched to think that the way(s) in which it describes suffering are quite useful in distinguishing it as it is to be found in actual experience.
Additionally, a distinction between pain and suffering has not only been made in the context of Buddhism. For examples of papers in the context of Western academic philosophy which argue for such a distinction, see Kauppinen (2019) and Massin (2017). Further, empirical work which investigates the effects of meditation on responses to painful experiences, such as Zeidan et al. (2011), Grant et al. (2011), and Perlman et al.
(2010), as well as studies investigating the effectiveness of therapeutic techniques like Cognitive Behavioral Therapy (CBT), such as Thorn et al. (2011), Ehde et al. (2014), and Wetherell et al. (2011), suggest that in changing perceptions of and reactions to pain, individuals may experience a reduction in suffering, even when the physical sensation of pain remains.
Thus, even outside the context of Buddhism, it seems there is strong evidence for there being a difference between pain and suffering as actually experienced.
Defining these terms clearly and accurately is crucial in differentiating between two concepts that are often conflated. By clearly defining pain and suffering, we can better understand their relationship and address suffering more effectively with the identification of its root causes.
The relationship between pain and suffering
Pain is not the cause of suffering. As illustrated by the parable of the second arrow and made clear in the above definitions o...