This philosophical dialogue between Western and Buddhist perspectives examines when negative emotions become ‘destructive’ -that is, do harm. The discussion should surface implicit cultural differences-and points of agreements-in the most basic assumptions underlying our exploration.

This philosophical dialogue investigates the transformation of negative emotions into ‘destructive’ forces, examining both Western and Buddhist perspectives. The Western view encompasses historical concerns in moral philosophy, spanning spiritual exercises for moral enhancement and addressing the biological dimension of emotions, while the Buddhist stance, rooted in phenomenology, identifies ‘Klesha’ as ‘mental affliction,’ attributing destructive emotions to obscurations that can be eliminated for lasting freedom or Nirvana.

This presentation sets out a scientific framework for understanding emotions based in both fact and theory. Dr. Ekman first shares scientific findings on facial expressions and a universal grounding of emotions, the differences between voluntary and involuntary emotional expression, and the cues that indicate lying or truthfulness. His Holiness the Dalai and Dr. Ekman then dialogue about the emergent nature of emotions and our momentary experiences of them, continuing into a discussion of the varieties of human emotion and the nature of compassion.

This presentation sets out a scientific framework for understanding emotions based in both fact and theory. Dr. Ekman first shares scientific findings on facial expressions and a universal grounding of emotions, the differences between voluntary and involuntary emotional expression, and the cues that indicate lying or truthfulness. His Holiness the Dalai and Dr. Ekman then dialogue about the emergent nature of emotions and our momentary experiences of them, continuing into a discussion of the varieties of human emotion and the nature of compassion.

This presentation sets out a scientific framework for understanding emotions based in both fact and theory. Dr. Ekman first shares scientific findings on facial expressions and a universal grounding of emotions, the differences between voluntary and involuntary emotional expression, and the cues that indicate lying or truthfulness. His Holiness the Dalai and Dr. Ekman then dialogue about the emergent nature of emotions and our momentary experiences of them, continuing into a discussion of the varieties of human emotion and the nature of compassion.

Emotions become destructive when normal neural systems for essential behavior go to extremes, compelling us to react in inappropriate, harmful ways. To understand why this happens so easily in modern life, we examine first the impact that the role of emotions as a survival mechanism in evolution has had on our neural architecture.

From the Buddhist perspective, and given the neurological insights, we revisit the question of the boundary between the utility of negative emotions and their destructive nature.

From the Buddhist perspective, and given the neurological insights, we revisit the question of the boundary between the utility of negative emotions and their destructive nature.

The neural circuitry that governs emotional life is among the last part of the brain to become anatomically mature, and repeated experiences are among the stronger forces that sculpt the developing brain-as evidence from in cross-cultural and child development studies shows.

The neural circuitry that governs emotional life is among the last part of the brain to become anatomically mature, and repeated experiences are among the stronger forces that sculpt the developing brain-as evidence from in cross-cultural and child development studies shows.

This meeting underscores the plasticity in brain and mental function that exists throughout life, and the potential role of practices designed for change in actually producing beneficial changes.