I feel compelled to start this post with a disclaimer: do not take the eight-and-a-half-minute video above, "Six Ideas from Eastern Philosophy" from Alain de Botton’s School of Life series, as an authoritative statement on Eastern Philosophy.
Not that you would, or that de Botton makes such a claim, but in an age of uncritical overconsumption, infinite scrolling, and individually-wrapped explainers, it seems worth the reminder. No tradition—and certainly not one as incalculably rich, deep, and ancient as the schools of thought summed up as “Eastern Philosophy”—can be paraphrased in an animated list.
Think of “Six Ideas from Eastern Philosophy” as a teaser. If you’ve resigned yourself to the fact that suffering is ever-present and universal—the first idea on de Botton’s list and the Buddha’s first Noble Truth—you might love… or make a good faith effort to appreciate… The Middle Length Discourses, the Shobogenzo, the poetry and songs of Han Shan and Milarepa, or the thousands of translations, commentaries, adaptations, and etcetera about them.
But the video isn't about famous texts. The logocentric characterization of philosophy as only writing persists, despite its serious limitations. In many Eastern traditions, writing and study are only one part of complex religious practices. The first two ideas on de Botton’s list come from early Indian Buddhism; the third from Chinese Chan Buddhism, the fourth and fifth are Daoist concepts; and the sixth, kintsugi, comes from Japanese Zen.
De Botton’s title is misleading. As he goes on to show, in brief, but with vivid examples and comparisons, these are not “ideas” in the broadly Platonic sense of pure abstractions but formalized ways of being with others and being alone, of being with objects and natural formations that embody ethical ideals of balance, equanimity, contentment, kindness, care, and deep appreciation for art and nature, with all their imperfections and disappointments.
Can we make much sense of the adoration of the bodhisattva Guanyin (whom de Botton compares to the Virgin Mary) if we never visit one of her temples or call for her compassionate aid? Can we study the subtleties of bamboo without bamboo? Can we grasp the Four Noble Truths if we can’t sit still long enough for serious self-reflection? Sometimes the practices, landscapes, and iconographies of Eastern philosophy do not seem separable from ideas about them.
If there’s a bow to tie on de Botton’s summary, maybe it’s this: from these Buddhist and Daoist perspectives, the endless bifurcations of Western thought are illusory. Pain, imperfection, and uncertainly are inevitable and not to be feared but compassionately accepted. And philosophy is something that happens in the body and mind together, an idea certainly not alien to the walking thinkers of the West.
Josh Jones is a writer and musician based in Durham, NC. Follow him