Paul Bloom: The origins of pleasure describe pleasure based on information. To further elaborate original artwork is worth more than a duplicate, how we get attached or less attached to a person on additional information we have, how a artifact gains value because it was used by a famous person, and how you experience pain and pleasure due to additional information you have. How is this explained through a Buddhist perspective in terms of how attachments works.

  • is this not too broad?
    – Andriy Volkov
    Commented Sep 30, 2014 at 12:48
  • Are you asking, "Why do people like art, why do they find art attractive?" Or are you asking about Buddhist art? Or asking whether music has a role in Buddhist practice? Do people need to watch the referenced Paul Bloom video, in order to answer/understand this question?
    – ChrisW
    Commented Sep 30, 2014 at 16:21
  • I am asking based on the theory presented in the video mainly. How attachments (Thanha & Upadana) work at a more finer level. Commented Sep 30, 2014 at 16:25

1 Answer 1


The following gives an in depth explanation of the Jhanas and how at higher levels Here is a very short excerpt from a long presentation http://www.accesstoinsight.org/lib/authors/gunaratana/wheel351.html

By reflecting upon the second jhana as more tranquil and sublime than the first, the meditator ends his attachment to the first jhana and engages in renewed striving with the aim of reaching the higher stage. He directs his mind to his meditation subject — which must be one capable of inducing the higher jhanas such as a kasina or the breath — and resolves to overcome applied and sustained thought. When his practice comes to maturity the two kinds of thought subside and the second jhana arises. In the second jhana only three of the original five jhana factors remain — rapture, happiness, and one-pointedness. Moreover, with the elimination of the two grosser factors these have acquired a subtler and more peaceful tone.[17]

Besides the main jhana factors, the canonical formula includes several other states in its description of the second jhana. "Internal confidence" (ajjhattamsampasadanam), conveys the twofold meaning of faith and tranquillity. In the first jhana the meditator's faith lacked full clarity and serenity due to "the disturbance created by applied and sustained thought, like water ruffled by ripples and wavelets" (Vism. 157; PP.163). But when applied and sustained thought subside, the mind becomes very peaceful and the meditator's faith acquires fuller confidence.

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