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From Ace Ventura to I AM: one man's search to end human suffering From Ace Ventura to I AM: one man's search to end human suffering
(about 2 hours later)
For an evaluation of the world's woes and what to do about them, most people probably wouldn't turn to the director of Ace Ventura: Pet Detective. But since bringing Jim Carrey to the big screen, and grossing nearly $2bn with a subsequent string of blockbusters including The Nutty Professor, Liar Liar and Patch Adams, Hollywood filmmaker Tom Shadyac has had quite a change of heart. So, while I Give It A Year was premiering with the usual glitz at the Vue West End in Leicester Square last Thursday, Shadyac was in a small theatre at the Empire next door, explaining without fanfare why he sold his Beverly Hills home, gave away most of his money and made Desmond Tutu, Noam Chomsky and Howard Zinn the stars of his latest documentary film, I AM.For an evaluation of the world's woes and what to do about them, most people probably wouldn't turn to the director of Ace Ventura: Pet Detective. But since bringing Jim Carrey to the big screen, and grossing nearly $2bn with a subsequent string of blockbusters including The Nutty Professor, Liar Liar and Patch Adams, Hollywood filmmaker Tom Shadyac has had quite a change of heart. So, while I Give It A Year was premiering with the usual glitz at the Vue West End in Leicester Square last Thursday, Shadyac was in a small theatre at the Empire next door, explaining without fanfare why he sold his Beverly Hills home, gave away most of his money and made Desmond Tutu, Noam Chomsky and Howard Zinn the stars of his latest documentary film, I AM.
The intention behind I AM is no less than to identify the sources of and solutions to human suffering, asking a range of thinkers if there's an underlying root to our problems that goes beyond external manifestations of poverty, environmental destruction, war and materialism. It's a question that was eating away at Shadyac even as success and riches poured his way – he describes noticing with interest how, contrary to the cultural expectations he'd swallowed, moving into a 17,000 square foot mansion made him no happier – and its urgency intensified when a bike accident left him with post-concussion syndrome, incapacitated and contemplating death.The intention behind I AM is no less than to identify the sources of and solutions to human suffering, asking a range of thinkers if there's an underlying root to our problems that goes beyond external manifestations of poverty, environmental destruction, war and materialism. It's a question that was eating away at Shadyac even as success and riches poured his way – he describes noticing with interest how, contrary to the cultural expectations he'd swallowed, moving into a 17,000 square foot mansion made him no happier – and its urgency intensified when a bike accident left him with post-concussion syndrome, incapacitated and contemplating death.
The answer he discovers is as old as the hills – we act like separate entities who must compete with and dominate others to thrive, when actually we're interconnected beings whose wellbeing is inextricably bound up with the whole. Therefore, happiness can best be cultivated through generosity, motivated by awareness. It's a version of what the Dalai Lama calls "selfish altruism" – if you want to be happy yourself, help others to be happy.The answer he discovers is as old as the hills – we act like separate entities who must compete with and dominate others to thrive, when actually we're interconnected beings whose wellbeing is inextricably bound up with the whole. Therefore, happiness can best be cultivated through generosity, motivated by awareness. It's a version of what the Dalai Lama calls "selfish altruism" – if you want to be happy yourself, help others to be happy.
It sounds like a "spiritual" message, but Tutu aside, it's primarily delivered through the language of science. From the mirror neurons that fire at both the performing of an action and the observing of a similar act, to the joyous feeling of elevation , that comes when we witness inspiring, virtuous acts in others, Shadyac weaves together research findings and his interviewees' interpretations to suggest that we are wired for empathy and connection and that mutuality and kindness is as least as much the natural order of things as competition and strife.It sounds like a "spiritual" message, but Tutu aside, it's primarily delivered through the language of science. From the mirror neurons that fire at both the performing of an action and the observing of a similar act, to the joyous feeling of elevation , that comes when we witness inspiring, virtuous acts in others, Shadyac weaves together research findings and his interviewees' interpretations to suggest that we are wired for empathy and connection and that mutuality and kindness is as least as much the natural order of things as competition and strife.
If some of the experiments are a little out-there (the film's most eyebrow-raising moment comes when Shadyac's emotions appear to be reflected in a voltmeter attached to a nearby pot of yoghurt) and the conclusions drawn from them somewhat sweeping, the basic premises are sound. Material wealth – beyond the level of basic needs – does not reliably bring greater happiness , we are strongly connected with and influenced by others and our environment , and generous acts bring benefits to both giver and receiver . Knowing this, it makes sense to shift our behaviour in the direction of compassion – with history showing that big social changes can come about if enough people embody a shift in consciousness.If some of the experiments are a little out-there (the film's most eyebrow-raising moment comes when Shadyac's emotions appear to be reflected in a voltmeter attached to a nearby pot of yoghurt) and the conclusions drawn from them somewhat sweeping, the basic premises are sound. Material wealth – beyond the level of basic needs – does not reliably bring greater happiness , we are strongly connected with and influenced by others and our environment , and generous acts bring benefits to both giver and receiver . Knowing this, it makes sense to shift our behaviour in the direction of compassion – with history showing that big social changes can come about if enough people embody a shift in consciousness.
Of course, say his critics, it's not always easy in practice. While Shadyac has made commendable efforts to redirect his own life course – having woken up, in his words, to the realisation that he was part of a "cancer" on the earth – he offers little in the way of practical direction for those starting from a position of less material privilege. It's notable that his examples of major shifts coming from the small actions of many (such as the American civil rights movement) also benefited from inspiring political – and often religious – leadership and vision.Of course, say his critics, it's not always easy in practice. While Shadyac has made commendable efforts to redirect his own life course – having woken up, in his words, to the realisation that he was part of a "cancer" on the earth – he offers little in the way of practical direction for those starting from a position of less material privilege. It's notable that his examples of major shifts coming from the small actions of many (such as the American civil rights movement) also benefited from inspiring political – and often religious – leadership and vision.
It's one thing to agree that virtue brings contentment and quite another to steadfastly practise it under the pressure of our individual and collective habits. Shadyac certainly isn't the only one to claim that science can provide the foundation for a morality based on human wellbeing, but without also addressing the science and practice of "how to do it", the result may be awareness without the tools for action.It's one thing to agree that virtue brings contentment and quite another to steadfastly practise it under the pressure of our individual and collective habits. Shadyac certainly isn't the only one to claim that science can provide the foundation for a morality based on human wellbeing, but without also addressing the science and practice of "how to do it", the result may be awareness without the tools for action.
One of the advantages of traditional spiritual and political communities is that they tend to focus on the how as well as the why, offering a container and a context in which personal and collective shifts can happen. While the emerging scientific discourse on values might not need religious input, putting it into practice may require the kind of structures and support systems that religious communities can sometimes do we One of the advantages of traditional spiritual and political communities is that they tend to focus on the how as well as the why, offering a container and a context in which personal and collective shifts can happen. While the emerging scientific discourse on values might not need religious input, putting it into practice may require the kind of structures and support systems that religious communities can sometimes do well.