back to indexJohn Vervaeke: Meaning Crisis, Atheism, Religion & the Search for Wisdom | Lex Fridman Podcast #317
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The universe doesn't care about your personal narrative.
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You can just have met the person that is going to be the love of your life.
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It's the culmination of your whole project for happiness,
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and you step into the street and a truck hits you and you die.
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Mortality isn't just some far flung event.
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It's that every moment we are subject to fate in that way.
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So you can think of lots of little deaths you experience whenever all the projects
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and the plans you make come up against the fact that the universe can just roll over them.
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The following is a conversation with John Verweke,
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a psychologist and cognitive scientist at the University of Toronto.
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I highly recommend his lecture series called Awakening from the Meaning Crisis,
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which covers the history and future of humanity's search for meaning.
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This is the Lex Friedman podcast.
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To support it, please check out our sponsors in the description.
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And now, dear friends, here's John Verweke.
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You have an excellent 50 part lecture series online on the Meaning Crisis.
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And I think you describe in the modern times an increase in depression,
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loneliness, cynicism, and wait for it, bullshit.
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The term used technically by Harry Frankfurt and adopted by you.
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So let me ask, what is meaning?
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What are we looking for when we engage in the search for meaning?
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So when I'm talking about meaning, I'm talking about what's called meaning in life,
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not the meaning of life.
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That's some sort of metaphysical claim.
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Meaning in life are those factors that make people rate their lives as more meaningful,
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worth living, worth the suffering that they have to endure.
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And when you study that, what you see is it's a sense of connectedness,
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connectedness to yourself, to other people, to the world,
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and a particular kind of connectedness.
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You want to be connected to things that have a value and an existence
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independent of your egocentric preferences and concerns.
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This is why, for example, having a child is considered very meaningful,
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because you're connecting to something that's going to have a life and a value
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independent of you.
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Now, the question that comes up for me, well, there's two questions.
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One is, why is that at risk right now?
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And then secondly, and I think you have to answer the second question first,
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which is, well, yeah, but why is meaning so important?
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Why is this sense of connectedness so important to human beings?
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Why, when it is lacking, do they typically fall into depression,
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potentially mental illness, addiction, self destructive behavior?
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And so the first answer I give you is, well, it's that sense of connectedness.
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And people often express it metaphorically.
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They want to be connected to something larger than themselves.
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They want to matter.
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They don't mean it literally.
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I mean, if I chained you to a mountain, you wouldn't thereby say, oh,
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now my life is so fulfilling, right?
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So what they're trying to convey, they're using this metaphor to try and say,
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they want to be connected.
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They want to be connected to something real.
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They want to make a difference and matter to it.
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And one way of asking them, well, you know, what's meaningful is,
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tell me what you would like to continue to exist even if you weren't around
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anymore, and how are you connected to it, and how do you matter to it?
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That's one way of trying to get at what is the source of meaning for you,
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is if you were no longer there, you would like it to continue existing.
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That's not the only part of the definition probably, because there's probably many
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things that aren't a source of meaning for me that maybe I find beautiful
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that I would like to continue existing.
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If it contributes to your life being meaningful, you are connected to it
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in some way, and it matters to you, and you matter to it in that you make
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some difference to it.
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That's when it goes from being just sort of true, good, and beautiful,
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to being a source of meaning for you in your life.
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Is the meaning crisis a new thing, or has it always been with us?
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Is it part of the human condition in general?
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That's an excellent question.
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And part of the argument I made in Awakening from the Meaning Crisis is
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there's two aspects to it.
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One is that there are perennial problems, perennial threats to meaning.
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And in that sense, human beings are always vulnerable to despair.
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You know, the book of Ecclesiastes is, it's all vanity, it's all meaningless.
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But there's also historical forces that have made those perennial problems more
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pertinent, more pressing, more difficult for people to deal with.
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And so the meaning crisis is actually the intersection of perennial problems,
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finding existence absurd, experiencing existential anxiety, feeling alienated,
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and then pressing historical factors, which have to do with the loss of the
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resources that human beings have typically cross historically and cross
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culturally made use of in order to address these perennial problems.
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Is there something potentially deeper than just a lack of meaning that speaks
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to the fact that we're vulnerable to despair?
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You know, Ernest Becker talked about the, in his book Denial of Death,
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about the fear of death and being an important motivator in our life.
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As William James said, death is the warm at the core of the human condition.
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Is it possible that this kind of search for meaning is coupled or can be seen
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from the perspective of trying to escape the reality, the thought of one's own mortality?
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Yeah, Becker and the terror management theory that have come out of it,
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there's been some good work around sort of providing empirical support for that claim.
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Some of the work, not so good.
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So which aspects do you find convincing?
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Can you steel man that case and then can you argue against it?
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So what aspects I find convincing is that human finitude, being finite,
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being inherently limited is very problematic for us.
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Given the extensive use of the word problematic, I like that you used that word
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to describe one's own mortality as problematic.
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Because people sort of on Twitter use the word problematic when they disagree with somebody.
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But this, to me, seems to be the ultimate problematic aspect of the human condition
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is that we die and it ends.
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I think I'm not disagreeing with you, but I'm trying to get you to consider
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that your mortality is not an event in the future.
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It's a state you're in right now.
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That's what I'm trying to shift.
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So your mortality is just a...
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We talk about something that causes mortality fatal.
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But what we actually mean is it's full of fate.
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And I don't mean in the sense of things are prewritten.
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What I mean is the sense of the universe doesn't care about your personal narrative.
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You can just have met the person that is going to be the love of your life.
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It's the culmination of your whole project for happiness,
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and you step into the street and a truck hits you and you die.
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Mortality isn't just some far flung event.
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It's that every moment we are subject to fate in that way.
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So you can think of lots of little deaths you experience whenever all the projects
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and the plans you make come up against the fact that the universe can just roll over them.
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The death is the indifference of nature of the universe to your existence.
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And so in that sense, it is always here with us.
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Yeah, but you're vulnerable in so many ways other than just the ending of your biological life.
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Because it's interesting, if you rate what people fear most, death is not number one.
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They often put public speaking as number one.
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Because the death of status or reputation can also be a profound loss for human beings.
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It can drive them into despair.
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So as the terror management folks would say, as Ernest Becker would say,
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that a self report on a survey is not an accurate way to capture what is actually
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at the core of the motivation of a human being.
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That we could be terrified of death.
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And we, from childhood, since we realized the absurdity of the fact that the right ends,
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we've learned to really try to forget about it, try to construct illusions that allow us
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to escape momentarily or for prolonged periods of time the realization that we die.
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Okay, so first, I took it seriously, but now I want to say why there's some empirical work
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that makes me want to reconsider it.
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So terror management theory is you do things like you give people a list of words to read.
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And in those lists are words associated with death, cough, and funeral.
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And then you see what happens to people.
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And generally, they start to become more rigid in their thinking.
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They tend to identify with their worldview.
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They lose cognitive flexibility.
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That's if you present it to them in that third person perspective.
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But if you get them to go in the first person perspective and imagine that they're dying
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and that the people that they care about are there with them, they don't show those responses.
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In fact, they show us an increase in cognitive flexibility, an increase in openness.
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See, so I'm trying to say we might be putting the cart before the horse.
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It might not be death per se, but the kind of meaning that is present or absent in death
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that is the crucial thing for us.
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By the way, to push back, I don't think you took it seriously.
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I don't think you truly steel manned the case because you're saying that death is always
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present with us, yes, but isn't there a case to be made that it is one of the major motivators?
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Nietzsche, will to power, Freud wanting to have sex with your mother, all the different
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explanations of what is truly motivating us human beings.
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Isn't there a strong case to be made that this death thing is a really damn good, if
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not anything, a tool to motivate the behavior of humans?
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I'm not saying that the avoidance of death is not significant for human beings, but I'm
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proposing to you that human beings have a capacity for considering certain deaths meaningful
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and certain deaths meaningless, and we have lots of evidence that people are willing to
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sacrifice their biological existence for a death they consider meaningful.
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Are you personally afraid of your death if you think about it?
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As somebody who produces a lot of ideas, records them, writes them down, is a deep thinker,
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admired thinker, and as the years go on, become more and more admired, does it scare you that
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I mean, you have to talk to me on all my levels.
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I'm a biological organism, so if something's thrown at my head, I'll duck and things like
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But if you're asking me, do I long to live forever, no.
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In the Buddhist tradition, there are practices that are designed to make you aware of simultaneously
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the horror of mortality and the horror of immortality.
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The thought of living forever is actually horrific to me.
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Are those the only two options?
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Like when you're sitting with a loved one or watching a movie you just really love or
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a book you really love, you don't want it to end, you don't necessarily always flip
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it to the other aspect, the complete opposite of the thought experiment.
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What happens if the book lasts forever?
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There's got to be a middle ground, like the snooze button.
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Sure you don't want to sleep forever, but maybe press the snooze button and get an extra
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There's surely some kind of balance, that fear seems to be a source of an intense appreciation
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of the moment, in part, and that's what the Stoics talked about, sort of the meditate
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on one's mortality.
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It seems to be a nice wake up call to that life is full of moments that are beautiful
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and then you don't get an infinite number of them.
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Right, and the Stoic response was not the project of trying to extend the duration of
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your life, but to deepen those moments so they become as satisfying as possible so that
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when death comes it does not strike you as any kind of calamity.
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Does that project ring true for your own personal feelings?
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Do you think about your mortality?
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I don't so much anymore.
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Part of it, as I'm older and your temporal horizon flips somewhere in your 30s or 40s,
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you don't live from your birth, you live towards your death.
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That's such a beautiful phrase, the temporal horizon flips.
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At what point is that?
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The point before which the world of opportunity and possibility is infinite before you.
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Yeah, it's like Peter Pan.
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There's all these golden possibilities and you fly around between them.
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And then when it flips, you start to look for a different model, the Socratic, the Stoic
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model, Buddhism has also influenced me, which is more about, wait, when I look at my desires,
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I seem to have two meta desires.
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In addition to satisfying a particular desire, I want whatever satisfies my desire to be
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real and whatever is satisfying my desire to not cause internal conflict but bring something
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like peace of mind.
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And so I more and more move towards how can I live such that those two meta desires are
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a constant frame within which I'm trying to satisfy my specific desires.
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What do you think happens after we die?
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I think mind and life go away completely when we die.
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And I think that's actually significantly important for the kind of beings that we are.
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We are the kinds of beings that can come to that awareness and then we have a responsibility
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to decide how we're going to comport ourselves towards it.
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Can you linger on what that means, the mind goes away?
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Like when you're playing music and the last instrument is put down, the song is over.
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Doesn't mean the song wasn't beautiful.
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Doesn't mean the song wasn't complex.
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Doesn't mean the song didn't add to the value of the universe and its existence, but it
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Is there some aspect in which some part of mind was there before the human and remains
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Something like panpsychism or is it too much for us limited cognitive beings to understand?
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Something like panpsychism, I take it seriously.
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I don't think it's a ridiculous proposal, but I think it has insoluble problems that
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Any idea that the mind is some kind of ultimately immaterial substance also has for me just
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devastating problems.
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Those are the two kinds of framework that people usually propose in order to support
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some kind of idea of immortality.
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I find both very problematic.
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The fact that we participate in distributed cognition, that most of our problem solving
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is not done as individuals but in groups, this is something I work on, I've published
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I think that's important.
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But most of the people who do work on systems of distributed cognition think that while
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there's such a thing as collective intelligence, there's no good evidence that there's collective
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In fact, it's often called zombie agency for that reason.
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And so while I think it's very clear that no one person runs an airline, and there's
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a collective intelligence that solves that problem, I do not think that collective intelligence
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supports any kind of consciousness.
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And so therefore, I don't think the fact that I participate, which I regularly and
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reliably do in distributed cognition, gives me any reason to believe that that participation
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grounds some kind of consciousness.
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Okay, there's so many things to mention there.
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First of all, distributed cognition, maybe that's a synonym for collective intelligence.
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So that means a bunch of humans individually are able to think, have cognitive machines,
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and are somehow able to interact through the process of dialogue, as you talk about, to
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morph different ideas together, like this idea landscape together.
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It's so interesting to think about, okay, well, you do have these fascinating distributed
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cognition systems, but consciousness does not propagate in the same way as intelligence.
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But isn't there a case, if we just look at intelligence, if we look at us humans as a
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collection of smaller organisms, which we are, and so there's like a hierarchy of organisms,
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tiny ones, work together to form tiny villages that you can then start to see as individual
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organisms that are then also forming bigger villages and interacting different ways and
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function becomes more and more complex.
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And eventually we get to us humans to where we start to think, well, we're an individual,
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but really we're not.
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There's billions of organisms inside us, both domestic and foreign.
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So isn't that building up consciousnesses like turtles all the way up to us, our consciousness?
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Why does it have to stop with us humans?
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Are we the only, like, is this the phase transition when it becomes a zombie like giant hierarchical
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village that first like, oh, there's like a singing angels and it's consciousness is
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born in just us humans.
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Do bacteria have consciousness?
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Not bacteria, but maybe you could say bacteria does, but like the interesting complicated
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organisms that are within us have consciousness.
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I think it's proper to argue, and I have, that like a paramecium or bacteria has a kind
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of agency and even a kind of intelligence, kind of sense making ability.
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But I do not think that we can attribute consciousness, at least what we mean by consciousness, this
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kind of self awareness, this ability to introspect, et cetera, et cetera, to bacteria.
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Now the reason why distributed cognition doesn't have consciousness, I think is a little bit
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And I think there's no reason in principle why there couldn't be a consciousness for
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distributed cognition, collective intelligence.
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In fact, many, you know, philosophers would agree with me on that point.
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I think it's more an issue of certain empirical facts, bandwidth, density of connection, speed
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of information transfer, et cetera.
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It's conceivable that if we got some horrible Frankensteinian neural link and we linked
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our brains and we had the right density and dynamics and bandwidth and speed that a group
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consciousness could take shape.
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I don't have any argument in principle against that.
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I'm just saying those contingent facts do not yet exist, and therefore it is implausible
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that consciousness exists at the level of collective intelligence.
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So you talk about consciousness quite a bit.
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So let's step back and try to sneak up to a definition.
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What is consciousness?
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For me, there are two aspects to answering that question.
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One is, what's the nature of consciousness?
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How does something like consciousness exist in an otherwise apparently nonconscious universe?
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And then there's a function question, which is equally important, which is, what does
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The first one is obviously, you know, problematic for most people, like, yeah, consciousness
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seems to be so different from the rest of the nonconscious universe.
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But I put it to you that the function question is also very hard, because you are clearly
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capable of very sophisticated, intelligent behavior without consciousness.
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You are turning the noises coming out of my face hole into ideas in your mind, and you
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have no conscious awareness of how that process is occurring.
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So why do we have consciousness at all?
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Now, here's the thing.
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There's an extra question you need to ask.
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Should we attempt to answer those questions separately, or should we attempt to answer
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them in an integrated fashion?
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I make the case that you actually have to answer them in an integrated fashion.
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What consciousness does, and what it is, we should be able to give it a unified answer
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Can you try to elucidate the difference between what consciousness is and what it does, both
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of which are mysteries, as you say, state versus action?
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Can you try to explain the difference that's interesting, that's useful, that's important
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So that's putting me in a bit of a difficult position, because I actually argue that trying
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to answer them separately is ultimately incoherent.
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But what I can point to are many published articles in which only one of these problems
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is addressed, and the other is left unaddressed.
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So people will try and explain what qualia are, how they potentially emerge, without
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saying what do they do, what problems do they help to solve, how do they make the organism
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And then you'll have other people who will say, no, no, this is what the function of
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consciousness is, but I don't know, I can't tell you, I can't solve the hard problem,
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I don't know how qualia exist.
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So what I'm saying is many people treat these problems separately, although I think that's
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ultimately an incoherent way to approach the problem.
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So the hard problem is focusing on what it is.
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So the qualia, that it feels like something to experience a thing, that's what consciousness
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And does is more about the functional usefulness of the thing, to the whole beautiful mix of
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cognition and just function in everyday life.
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Okay, you've also said that you can do very intelligent things without consciousness.
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Is that obvious to you?
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I don't know what I'm doing to access my memory.
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It just comes up, and it comes up really intelligently.
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But the mechanisms that create consciousness could be deeply interlinked with whatever
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is doing the memory access, that's doing the...
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Oh, I think so, in fact, yes, yes.
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So I guess what I'm trying to say in this will probably sneak up to this question a
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few times, which is whether we can build machines that are conscious, or machines that are intelligent,
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one level intelligent or beyond, without building the consciousness.
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I mean, ultimately, that's one of the ways to understand what consciousness is, is to
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We can either sort of from the Chomsky way, try to construct models, like he thinks about
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language in this way, try to construct models and theories of how the thing works, or we
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can just build the damn thing.
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And that's a methodological principle in cognitive science.
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In fact, one of the things that sort of distinguishes cognitive science from other disciplines dealing
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with the nature of cognition in the mind is that cognitive science takes the design stance.
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It asks, well, could we build a machine that would not only simulate it, but serve as a
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bona fide explanation of the phenomenon?
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Do you find any efforts in cognitive science compelling in this direction?
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In terms of how far we are, there's, on the computational side of things, something called
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cognitive modeling, there's all these kinds of packages that you can construct simplified
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models of how the brain does things and see if complex behaviors emerge.
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Do you find any efforts in cognitive, or what efforts in cognitive science do you find most
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inspiring and productive?
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I think the project of trying to create AGI, artificial general intelligence, is where
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I place my hope of artificial intelligence being of scientific significance.
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This is independent of technological socioeconomic significance, which is already well established.
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But being able to say because of the work in AI, we now have a good theory of cognition,
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intelligence, perhaps consciousness, I think that's where I place my bets is in the current
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endeavors around artificial general intelligence.
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And so tackling that problem head on, which has now become central, at least to a group
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of cognitive scientists, is I think what needs to be done.
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And when you think about AGI, do you think about systems that have consciousness?
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Let's go back to what I think is at the core of your general intelligence.
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So right now, compared to even our best machines, you are a general problem solver.
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You can solve a wide variety of problems in a wide variety of domains.
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And some of our best machines have a little bit of transfer.
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They can learn this game and play a few other well designed rule bound games, but they couldn't
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learn how to swim, etc., things like that.
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And so what's interesting is what seems to come up, and this is some of my published
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work, in all these different domains of cognition across all these different problem types is
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a central problem.
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And since we do have good sort of psychometric evidence that we do have some general ability
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that's a significant component of our intelligence, I made an argument as to what I think that
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general ability is.
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And so it's happening right now.
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The amount of information in this room that you could actually pay attention to is combinatorial
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The amount of information you have in your memory, long term memory, and all the ways
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you could combine it, combinatorial explosive.
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The number of possibilities you can consider, also combinatorial explosive.
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The sequences of behavior you can generate, also combinatorial explosive.
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And yet somehow you're zeroing in.
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The right memories are coming up, the right possibilities are opening up, the right sequences
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of behavior, you're paying attention to the right thing.
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Not infallibly so, but so much so that you reliably find obvious what you should interact
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with in order to solve the problem at hand.
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That's an ability that is still not well understood within AGI.
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To filtering out the gigantic waterfall of data.
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It's almost like a Zen Koan.
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What makes you intelligent is your ability to ignore so much information and do it in
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such a way that is somewhere between arbitrary guessing and algorithmic search.
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And to a fault sometimes of course that you, based on the models you construct, you forget,
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you ignore things that you should probably not ignore.
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And that, hopefully we can circle back to it Lux, is related to the meaning issue.
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Because the very processes that make us adaptively intelligent make us perennially susceptible
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to self deceptive, self destructive behavior because of the way we misframe the environment
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in fundamental ways.
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So to you, meaning is also connected to ideas of wisdom and truth and how we interpret and
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understand and interact intellectually with the environment.
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So what is wisdom?
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Why do we long for it?
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How do we and where do we find it?
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This is what you use to solve your problems, as I was just describing.
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Rationality is how you use your intelligence to overcome the problems of self deception
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that emerge when you're trying to solve your problems.
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So it's that meta problem.
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And then the issue is, do you have just one kind of knowing?
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I think you have multiple ways of knowing, and therefore you have multiple rationalities.
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And so wisdom is to coordinate those rationalities so that they are optimally constraining and
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affording each other.
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So in that way, wisdom is rationally self transcending rationality.
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So life is a kind of process where you jump from rationality to rationality and pick up
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a village of rationalities along the way that then turns into wisdom.
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Yes, if properly coordinated.
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You mentioned framing.
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So what is framing?
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Is it a set of assumptions you bring to the table in how you see the world, how you reason
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about the world, how you understand the world?
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So it depends what you mean by assumptions.
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If by assumption you mean a proposition, representational or rule, I think that's much more downstream
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from relevance realization.
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I think relevance realization refers to, again, constraints on how you are paying attention.
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And so for me, talking about framing is talking about this process you're doing right now
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of salient landscaping.
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What's salient to you?
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And how is what's salient constantly shifting in a sort of a dynamic tapestry?
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And how are you shaping yourself to the way that salient landscaping is aspectualizing
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the world, shaping it into aspects for interaction?
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For me, that is a much more primordial process than any sort of beliefs we have.
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If we mean by beliefs a representational proposition, then we're in this very problematic position.
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Because then we're trying to say that propositions are ultimately responsible for how we do relevance
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And that's problematic because representations presuppose relevance realization.
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So I represent this as a cup.
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The number of properties it actually has, and that I even have epistemic access to,
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is combinatorial explosive.
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I select from those a subset and how they are relevant to each other insofar as they
link |
are relevant for me.
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This doesn't have to be a cup.
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I could be using it as a hat, I could use it to stand for the letter V, all kinds of
link |
I could say this was the 10th billion object made in North America.
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Representations presuppose relevance realization.
link |
They are therefore dependent on it, which means relevance realization isn't bound to
link |
our representational structures.
link |
It can be influenced by them, but they are ultimately dependent on relevance realization.
link |
Let's define stuff.
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Relevance realization.
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What are the inputs and the outputs of this thing?
link |
What are we talking about?
link |
What we're talking about is how you are doing something very analogous to evolution.
link |
So if you think about that adaptivity isn't in the organism or in the environment, but
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in a dynamical relation and then what does evolution do?
link |
It creates variation and then it puts selective pressure and what that does is that changes
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the niche constructions that are available to a species.
link |
It changes the morphology.
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You also have a loop.
link |
It's your sensory motor loop and what's constantly happening is there are processes within you
link |
that are opening up variation and also processes that are putting selection on it and you're
link |
constantly evolving that sensory motor loop.
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So you might call your cognitive fittedness, which is how you're framing the world is constantly
link |
evolving and changing.
link |
I can give you two clear examples of that.
link |
One, your autonomic nervous system, parasympathetic and sympathetic.
link |
The sympathetic system is biased to trying to interpret as much of reality as threat
link |
The parasympathetic is biased to trying to interpret as much of the environment as safe
link |
and relaxing and they are constantly doing opponent processing.
link |
There's no little man in you calculating your level of arousal.
link |
There's this dynamic coupling opponent processing between them that is constantly evolving your
link |
Similarly, your attention, you have the default mode network, task network.
link |
The default mode network is putting pressure on you right now to mind wander, to go off,
link |
to drift, right, and then the task focus network is selecting out of those possibilities the
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ones that will survive and go into and so you are constantly evolving your attention.
link |
Okay, so there's a natural selection of ideas that a bunch of systems within you are generating
link |
and then you use the natural selection.
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What is the selector, the object that you're interacting with, the glass?
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Relevance realization, once again, you just describe how it happens.
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You didn't describe what the hell it is.
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So what's the goal?
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What are we talking about?
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So relevance realization is how you interact with things in the world to make sense of
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why they matter, what they mean to you, to your life.
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Yes, and notice the language you just used, you're starting to use the meaning in life
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So what does that evolution of your sensory motor loop do?
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It gives you, and here I'll use a term from Marlon Ponti, it gives you an optimal grip
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So let's use your visual attention again.
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Okay, here's an object.
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How close should I be to it?
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That's what you want to do with it.
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So you have to evolve your sensory motor loop in order to get the optimal grip that actually
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creates the affordance of you getting to a goal that you're trying to get to.
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Yeah, but you're describing physical goals of manipulating objects, so this applies,
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the task, the process of relevance realization is not just about getting a glass of water
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and taking a drink.
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It's about falling in love.
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What else is there?
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Well, there's obvious.
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Between those two options.
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I can show you how you're optimally gripping in an abstract cognitive domain.
link |
So a mammal goes by and most people will say there's a dog.
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Now why don't they say, they might, but typically, you know, probabilistically they'll say there's
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They could say there's a German Shepherd, there's a mammal, there's a living organism,
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there's a police dog.
link |
Why did they stop Eleanor Rush called these basic level?
link |
Well, what you find is that's an optimal grip because it's getting you the best overall
link |
balance between similarity within your category and difference between the other categories.
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It's allowing you to properly fit to that object in so far as you're setting yourself
link |
up to, well, I'm getting so as many of the similarities and differences I can on balance
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because they're in a trade off relationship that I need in order to probably interact
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That's optimal grip, not right.
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It's at the level of your categorization.
link |
You evolve these models of the world around you and on top of them, you do stuff like
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you build representations, like you said, yes.
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What's the salience landscape?
link |
Salience meaning attention landscape.
link |
Salience is what grabs your attention or what results from you directing your attention.
link |
I clap my hands, that's salient, it grabs your attention.
link |
Your attention is drawn to it, that's bottom up, but I can also say you left big toe and
link |
now it's salient to you because you directed your attention towards it.
link |
That's top down and again, opponent processing going on there.
link |
Whatever stands out to you, what grabs your attention, what arouses you, what triggers
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at least momentarily some affect towards it, that's how things are salient.
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What salience I would argue is, is how a lot of unconscious relevance realization makes
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information relevant to working memory.
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That's when it now becomes online for direct sensory motor interaction with the world.
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So you think the salience landscape, the ocean of salience extends into the subconscious
link |
I think relevance does, but I think when relevance is recursively processed, relevance realization
link |
such that it passes through sort of this higher filter of working memory and has these properties
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of being globally accessible and globally broadcast, then it becomes the thing we call
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And that's, that's, that's really good evidence.
link |
There's really good evidence from my colleague at UFT, University of Toronto, Lynn Hasher,
link |
that that's what working memory is.
link |
It's a higher order relevance filter.
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That's why things like chunking will get way more information through working memory because
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it's basically making, it's basically monitoring how much relevance realization has gone into
link |
Usually you have to do an additional kind of recursive processing.
link |
And that tells you, by the way, when do you need consciousness?
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When do you need that working memory and that salience landscaping?
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It's when you're facing situations that are highly novel, highly complex and very ill
link |
defined that require you to engage working memory.
link |
So relevance realization is in part the thing that constructs that basic level thing of
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When you see it, when you see a dog, you call it a dog, not a German Shepherd, not a mammal,
link |
not a biological meat bag.
link |
So what is wisdom?
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If we return, I think as part of that, we got to relevance realization and then wisdom
link |
is accumulation of rationalities.
link |
You described the rationality as a kind of starting from intelligence, much of puzzle
link |
solving and then rationalities like the meta problem of puzzle solving and then what wisdom
link |
is the meta, meta problem of puzzle solving?
link |
Yes, in the sense that the meta problem you have when you're solving your puzzles is that
link |
you can often fall into self deception.
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Self deception, right.
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So knowledge overcomes ignorance, wisdom is about overcoming foolishness if what we mean
link |
by foolishness is self deceptive, self destructive behavior, which I think is a good definition
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And so what you're doing is you're doing this recursive relevance realization.
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You're using your intelligence to improve the use of your intelligence and then you're
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using your rationality to improve the use of your rationality.
link |
That's that recursive relevance realization I was talking about a few minutes ago.
link |
Think about a wise person.
link |
They come into highly often messy, ill defined, complex situations usually where there's some
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significant novelty and what can they do?
link |
They can zero in on what really matters, what's relevant and then they can shape themselves,
link |
salience landscaping to intervene most appropriately to that situation as they have framed it.
link |
That's what we mean by a wise person and that's how it follows out of the model I've been
link |
presenting to you.
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So when we say self deception, I mean part of that implies that it's intentional.
link |
Part of the mechanism of cognition, you're modifying what you should know for some purpose.
link |
Is that how you see the word self deception?
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No, because I belong to a group of people that think the model of self deception as
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lying to oneself ultimately makes no sense.
link |
Because in order to lie to you, I have to know something you don't and I have to depend
link |
on your commitment to the truth in order to modify your behavior.
link |
I don't think that's what we do to ourselves.
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I think, and I'm going to use it in the technical term and thank you for making space for that
link |
earlier on, I think we can bullshit ourselves, which is a very different thing than lying.
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So what is bullshit and how do we bullshit ourselves, technically speaking?
link |
Frankfurt and this is inspired by Frankfurt and other people's work based on Frankfurt's
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It's a pretty good title.
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I think it's one of the best things he wrote.
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He wrote a lot of good things.
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The title or the essay?
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The title's good too.
link |
It's always an icebreaker in certain academic settings.
link |
So let's contrast the bullshit artist from the liar.
link |
The liar depends on your commitment to the truth.
link |
The bullshit artist is actually trying to make you indifferent to the question of truth
link |
and modify your behavior by making things salient to you so that they are catchy to
link |
So a prototypical example of bullshit is a commercial, a television commercial.
link |
You watch these people at a bar getting some particular kind of alcohol and they're gorgeous
link |
and they're laughing and they're smiling and they're clear eyed.
link |
You know that's not true and they know you know it's not true, but here's the point.
link |
You don't care because there's gorgeous people smiling and they're happy and that's salient
link |
to you and that catches your attention.
link |
And so you know, go into a bar, you know that won't happen when you drink this alcohol,
link |
But you buy the product because it was made salient to you.
link |
Now you can't lie to yourself, Lex.
link |
Salience can catch attention, but attention can drive salience.
link |
So this is what I can do.
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I can make something salient by paying attention to it and then that will tend to draw me back
link |
to it again, which, and you see what happens, which means it tends to catch my attention
link |
more so that when I go into the store, that bottle of liquor catches my attention and
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And that's, why is that bullshit?
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Because what you're doing is being caught up in the salience of things independent from
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whether or not that salience is tracking reality.
link |
Is it independent or is it loosely connected?
link |
Because it's not so obvious to me when I see happy people at a bar that I don't in part
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believe that, well, my experience has been maybe different.
link |
Logically, I can understand, but maybe there is a bar out there where it's all happy people
link |
In fact, most of the bars I go to these days in Texas, there's pretty lots of happy people.
link |
I think you can, I mean, there's probably variation, although I think it's very the
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truth seeking in there.
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Let's say the intent is at least to try and shut off your truth seeking.
link |
It might not completely succeed, but that's the intent.
link |
At times it can completely succeed because I can give you pretty much gibberish and never
link |
let it will motivate your behavior.
link |
There's an episode from the classic Simpsons, not the modern Simpsons, the classic Simpsons
link |
where there's aliens and they're running for office in the United States.
link |
Now I'm a Canadian, so this doesn't quite work for me, but right.
link |
And this speech goes like this, my fellow Americans, when I was young, I dreamt of being
link |
a baseball, but we must move forward, not backward.
link |
Upward, not forward, twirling, twirling towards freedom and people go, and there's a rush.
link |
There's nothing there.
link |
And yet it's great satire because a lot of political speech is exactly like that.
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There's nothing there.
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Well, I'm not saying all political speech, I said a lot.
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There's a fundamental difference between, and it's so hilarious, I remember that episode.
link |
There's a fundamental difference between that absurd sort of non secular speech and political
link |
speech because one of the things is political speech is grounded in some sense of truth.
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And so if that requires you talking about alternative facts and weird self destructive
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oxymoronic phrases, isn't that approaching pure bullshit?
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No, I think pure bullshit, like the vacuum is very difficult to get to, but I get the
link |
So what exactly is truth?
link |
Is it possible to know?
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I think Spinoza's right about truth, that truth is only known by its own standard, which
link |
There's a way in which he didn't mean that circularly, and I think this is also converges
link |
These are two huge influences on me.
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I think we only know the truth retrospectively when we go through some process of self transcendence,
link |
when we move from a frame to a more encompassing frame so that we can see the limitations and
link |
the distortions of the earlier frame.
link |
You have this when you have a moment of insight.
link |
Insight is you doing, you are re realizing what is relevant.
link |
You go, oh, oh, I thought she was aggressive and angry.
link |
She's actually really afraid.
link |
I was misframing this and you change what you find relevant.
link |
You have those aha moments.
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So do you think it's possible to get a sense of objective reality?
link |
So is it possible to get to the ground level of something that you can call objective truth?
link |
Or are we always on shaky ground?
link |
I think those moments of transcendence can never get us to an absolute view from nowhere.
link |
And so this is Drew Hyland's notion of finite transcendence.
link |
We are capable of self transcendence, and therefore we are creatures who can actually
link |
raise the question of truth, or goodness, or beauty, because I think they all share
link |
But that doesn't mean we can transcend to a godhood, to some absolute view from nowhere
link |
that takes in all information and organizes it in a comprehensive whole.
link |
But that doesn't mean that truth is thereby rendered valueless.
link |
I think a better term is real.
link |
And real and illusory are comparative terms.
link |
You only know that something's an illusion by taking something else to be real.
link |
And so we're always in a comparative task, but that doesn't mean that we can somehow
link |
jump outside of our framing in some final manner and say, this is how it is from a God's
link |
eye point of view.
link |
So what do you think, if I may ask, of somebody like Ayn Rand and her philosophy of objectivism?
link |
So where the core principle is that reality exists independently of consciousness and
link |
that human beings have direct contact with reality through sense perception.
link |
So they have that, you do have that ability to know reality.
link |
There's two things.
link |
Knowing that there's an independent reality is not knowing that independent reality.
link |
Those are not the same thing.
link |
Yeah, but I think objectivism would probably say that our human reason is able to have
link |
contact with that.
link |
Then I would respond and say, I believe, in fact, ultimately, in a conformity theory of
link |
knowing that the deepest kind of knowing is when there's a contact, a conformity between
link |
the mind, the embodied mind and reality, and here's where I guess I'd push back on Rand.
link |
I would say you have to acknowledge partial knowledge as real knowledge, because if you
link |
don't, you're going to fall prey to Meno's paradox.
link |
Meno's paradox is, you know, it's in Plato, right?
link |
To know P. Well, if I don't know P, I'm going to go looking for it.
link |
But if I don't know P, how could I possibly recognize it when I found it?
link |
I have no way of recognizing it.
link |
I have no way of knowing that I found it.
link |
So I must know P. But if I know P, then I don't need to learn about it.
link |
I don't need to go searching.
link |
So learning doesn't exist.
link |
Knowledge is impossible.
link |
The way you break out of that paradox is saying, no, no, no, it is possible to partially know
link |
I can know it enough that it will guide me to recognizing it, but that's not the same
link |
as having a complete grasp of it, because I still have to search and find what I don't
link |
yet possess in my knowledge.
link |
So partial knowledge has to be real knowledge.
link |
Partial knowledge is still knowledge.
link |
What do you think about somebody like Donald Hoffman, who thinks the reality is an illusion,
link |
so complete illusion, that we're given this actually really nice definition or idea that
link |
you talked about, that there's a tension between the illusory and what is real.
link |
He says that basically we've taken that and we've ran with the real to the point where
link |
the real is not at all connected to some kind of physical reality.
link |
I hope to talk to him at some point.
link |
You were supposed to talk at one point, and so I have to talk in his absence.
link |
I think that, first of all, I think saying that everything is an illusion is like saying
link |
everything is tall.
link |
It doesn't make any sense.
link |
It's a comparative term.
link |
You have to say, against this standard of realness, this is an illusion.
link |
And he uses arguments from evolution, which are problematic to me because it's like, well,
link |
you seem to be saying that evolution is true, that it really exists, and then some of our
link |
cognition and our perception has access to reality, math and presumably some science
link |
has access to reality.
link |
And then what he seems to be saying is, well, a lot of your everyday experience is illusory,
link |
but we do have some contact with reality, whereby we can make the arguments as to why
link |
most of your experience, most of your everyday experience is an illusion.
link |
But to me, that's not a novel thing.
link |
That's the idea that most of our sense experience is untrustworthy, but the math is what connects
link |
That's how he interpreted the Copernican revolution.
link |
Oh, look, we're all seeing the sun rise and move over and set, and it's all an illusion,
link |
but the math, the math gets us to the reality.
link |
Well, I think he makes a deeper point that most of cognition is just evolved and operates
link |
in the illusory world.
link |
How does he know that things like cognition and evolution exist?
link |
I think there's an important distinction between evolution and cognition, right?
link |
No, no, I'm just saying that's not the point I'm making.
link |
I'm making a point that he's claiming that there are two things that really exist.
link |
Why are they privileged?
link |
He basically says that, look, the process of evolution makes sense, right?
link |
Like it makes sense that you get complex organisms from simple organisms through the natural
link |
selection process.
link |
Whereas how you get to transfer information from generation to generation, it makes sense.
link |
And then he says that there's no requirement for the cognition to evolve in a way that
link |
it would actually perceive and have direct contact with the physical reality.
link |
Except that cognition evolved in such a way that it could perceive the truth of evolution.
link |
And you can't treat evolution like an isolated thing.
link |
Evolution depends on Darwinian theory, genetics.
link |
It depends on understanding plate tectonics, the way the environment changes.
link |
It depends on how chromosomes are structured.
link |
Actually, that's an interesting question to him, where I don't know if he actually would
link |
push back on this, is how do you know evolution is real?
link |
I think he would be open to the idea that it is part of the illusion that we constructed,
link |
that there's some, in some sense, it is connected to reality, but we don't have a clear picture
link |
I mean, that's an intellectually honest statement then, if most of our cognition as thinking
link |
beings is operating at every level in an illusory world, then it makes sense that this, one
link |
of the main theories of science, that's evolution, is also a complete part of this illusory world.
link |
But then what happens to the premise for his argument leading to the conclusion that cognition
link |
I think he makes a very specific argument about evolution as an explanation of why the
link |
world is, of our cognition operating in an illusory world.
link |
But that's just one of the explanations.
link |
I think the deeper question is why do we think we have contact with reality, with physical
link |
It's, we could be very well living in a virtual world constructed by our minds in a way that
link |
makes that world deeply interesting in some ways, whether it's somebody playing a video
link |
game or we're trying to, through the process of distributed cognition, construct more and
link |
more complex objects.
link |
Like why do we have to, why does it have to be connected to like physics and planets and
link |
all that kind of stuff?
link |
So if we're going to say like we're now considering it as a possibility rather than it's a conclusion
link |
based on arguments, because the arguments, again, will always rely on stipulating that
link |
there is something that is known.
link |
These are the features of cognition.
link |
Cognition is capable of illusion.
link |
That's a true statement.
link |
You're somehow in contact with the mind.
link |
Why does the mind have this privileged contact and other aspects like my body do not?
link |
So that's, but let's put that aside and now let's just consider it.
link |
Now when we put it that way, it's not an epistemic question anymore.
link |
It's an existential question and here's my reply to you.
link |
There's two possibilities.
link |
Either the illusion is one that I cannot discover, sort of, you know, the matrix on steroids
link |
Because what I do, I can't find out that it's an illusion or it's an illusion, but I can
link |
find out that it's an illusion.
link |
Those are the two possibilities.
link |
Nothing changes for me if those are the two possibilities, because if I could not find,
link |
possibly find out, it is irrational for me to pay any attention to that possibility.
link |
So I could keep doing the science as I'm doing it.
link |
If there's a way of finding out, science is my best bet, I believe, for finding out if
link |
it's, what's true and what's an illusion.
link |
So I keep doing what I'm doing.
link |
So it's an argument if you move it to that, that makes no existential difference to me.
link |
Oh man, that is such a deeply philosophical argument.
link |
No, no, no, no, no, no, no.
link |
Nobody's saying science doesn't work.
link |
It's an interesting question, just like before humans were able to fly, they would ask a
link |
question, can we build the machine that makes us fly?
link |
In that same way, we're asking a question to which we don't know an answer, but we may
link |
know in the future, how much of this whole thing is an illusion?
link |
And I think in a second category, the first, I forgot which one, yes, science will be able
link |
to help us discover this.
link |
Otherwise, yes, for sure, that doesn't matter.
link |
If we're living in a simulation, we can't find out at all, then it doesn't matter.
link |
But yes, the whole point is as we get deeper and deeper understanding of our mind of cognition,
link |
we might be able to discover like how much of this is a big charade constructed by our
link |
mind to keep us fed or something like that.
link |
Some weird, some weird, very simplistic explanation that it will ultimately in its simplicity
link |
be beautiful, or as we try to build robots and instill them, instill them with consciousness,
link |
with ability to feel, those kinds of things, we'll discover, well, let's just trick them
link |
into thinking they feel and have consciousness and they'll believe it.
link |
And then they'll have a deeply fulfilling and meaningful lives.
link |
And on top of that, they will interact with us in a way that will make our lives more
link |
And then all of a sudden, it's like at the end of Animal Farm, you look at pigs and humans
link |
and you look at robots and humans and you can't tell the difference between either.
link |
And we in that way start to understand that much of this existence could be an illusion.
link |
Okay, well, I have two responses to that.
link |
First is the progress that's being made on like AGI is about making whatever the system
link |
is that's going to be the source of intelligent more and more dynamically and recursively
link |
That's part of what's happening.
link |
Extrapolating from that, you get a system that gets better and better at self correcting,
link |
but that's exactly what I was describing before as the transformative theory of truth.
link |
The other response to that is people think of science just as sort of end proposition.
link |
Let me just use the evolutionary example again, right?
link |
If I'm gathering the evidence, I need to know a lot of geology, I need to know plate tectonics,
link |
I need to know about radioactive decay, I need to know about genetics, and then in order
link |
to measure all those things, I need to know how microscopes work, I need to know how pencils
link |
and paper work, I need to know how rulers work, I need to know how English... You can't
link |
isolate knowledge that way.
link |
And if you say, well, most of that's an illusion, then you're in a weird position of saying
link |
somehow all of these illusions get to this truth claim.
link |
I think it goes in reverse.
link |
If you think this is the truth claim, the measuring and all the things that scientists
link |
would do to gather on all the ways the theories are converging together, that also has to
link |
be fundamentally right, because it's not like Lego, it is an interwoven whole.
link |
Yes, it definitely is interwoven, but I love how I'm playing the devil advocate for the
link |
But there's an aspect to truth that has to be consistent, deeply consistent across an
link |
But inside a video game, that same kind of consistency evolves.
link |
There's rules about interactions, there's game theoretic patterns about what's good
link |
and bad and so on, and there's sources of joy and fear and anger, and then understanding
link |
about a world, what happens in different dynamics of a video game, even simple video games.
link |
So there's no, even inside an illusion, you can have consistency and develop truths inside
link |
that illusion and iteratively evolve your truth with the illusion.
link |
Okay, but that comes back.
link |
Is that process genuinely self correcting, or are you in the simulation in which there
link |
is no possible doorway out?
link |
Because if, my argument is, if you find one or two doorways, that feeds back.
link |
In fact, you can't just say, this is the little tiny island where we have the truth.
link |
That's the point I'm making.
link |
But what if you find that, I think there is doorways, if that's the case.
link |
And what if you find a doorway and you step out, but you're yet in another simulation?
link |
I mean, that's the point.
link |
That's so self correcting.
link |
When you fix the self deception, you don't know if there's other bigger self deceptions
link |
you're operating on.
link |
But again, we're back to when I step into the second simulation, is it, can I get the
link |
doorway out of that or right?
link |
Because if you just make the infinite regressive simulations, you basically said, I have a
link |
simulation that I can never get out of.
link |
I think there's always a bigger pile of bullshit is the claim I'm trying to make here.
link |
Let me dance around meaning once more.
link |
I ask people on this podcast or at a bar or to imaginary people I talk to in a room when
link |
I'm all by myself, the question of the meaning of life.
link |
Do you think this is a useful question?
link |
You drew a line between meaning in life and meaning of life.
link |
Do you think this is a useful question?
link |
No, I think it's like the question, what's north of the North Pole or what time is it
link |
It sounds like a question, but it's actually not really a question because it has a presupposition
link |
in it that I think is fundamentally flawed.
link |
If I understand what people mean by it, and it's actually often not that clear, but when
link |
they talk about the meaning of life, they are talking about there are some feature of
link |
the universe in and of itself that I have to discover and enter into a relationship
link |
with and there's in that sense, a plan for me or something.
link |
And so that's a property of the universe.
link |
That's a very deep, serious, metaphysical, ontological claim.
link |
You're claiming to know something fundamental about the structure of reality.
link |
There were times when people thought they had a worldview that legitimated it, like
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God is running the universe and God cares about you and there's a plan, et cetera.
link |
But I think a better way of understanding meaning is not...
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Meaning is like the graspability.
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Remember, I talked about optimal grip, it's like the graspability of that cup.
link |
No, because a fly can't grasp it.
link |
Well, graspability is in my hand, well, I can't grasp Africa.
link |
No, no, there is a real relation, fittedness between me and this cup.
link |
Same thing with the adaptivity of an organism.
link |
Is the adaptivity of a great white shark in the great white shark?
link |
Drop it in the Sahara, dies, okay?
link |
Meaning isn't in me, I think that's romantic bullshit, and it isn't in the universe, it
link |
is a proper relationship.
link |
I've coined the phrase transjective, it is the binding relationship between the subjective
link |
and the objective.
link |
And therefore, when you're asking the question about the meaning of life, you are, I think,
link |
misrepresenting the nature of meaning.
link |
Just like when you ask, what time is it on the sun?
link |
You're misrepresenting how we derive clock time.
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At the risk of disagreeing with a man who did 50 lectures on the meaning crisis, let
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But I think we probably agree, but it's just like a dance, like any dialogue.
link |
I think meaning of life gets at the same kind of relationship between you and the glass
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of water, between whatever the forces of the universe that created the planets, the proteins,
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the multi cell organisms, the intelligent early humans, the beautiful human civilizations
link |
and the technologies that will overtake them.
link |
It's trying to understand the relevance realization of the Big Bang to the feeling of love you
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have for another human being.
link |
It's reaching for that, even though it's hopeless to understand.
link |
It's the question, the asking of the question is the reaching.
link |
Now it is, in fact, romantic bullshit, technically speaking.
link |
But it could be that romantic bullshit is actually the essence of life and the source
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of its deepest meaning.
link |
But technically speaking, romantic bullshit, meaning romantic in the philosophical sense,
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I mean, what is poetry?
link |
What is the magic you feel when you hear a beautiful piece of music?
link |
Oh, but that's exactly to my point.
link |
Is music inside you or is it outside you?
link |
It's both and neither.
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And that's precisely why you find it so meaningful.
link |
In fact, it can be so meaningful you can regard it as sacred.
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What you said, I don't think, and you preface that we might not be in disagreement, right?
link |
What you said is, no, no, no, there is a way in which reality is realizing itself.
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And I want my relevance realization to be in the best possible relationship, the sort
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of meta optimal grip to what is most real.
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I totally think that's one of the things, I said this earlier, one of our meta desires
link |
is whatever is satisfying our desires is also real.
link |
I do this with my students, I'll say, you know, because romantic relationships sort
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of take the role of God and religion and history and culture for us right now.
link |
We put everything on them and that's why they break, right?
link |
But I'll say to them, okay, how many of you are in really satisfying romantic relationships?
link |
Put up your hands.
link |
Then I'll say, okay, I'm now only talking to these people.
link |
Of those people, how many of you would want to know your partner's cheating on you even
link |
if it means the destruction of the relationship, 95% of them put up their hands.
link |
And I say, but why?
link |
And here's my students who are usually all sort of bitten with cynicism and postmodernism
link |
and they'll just say spontaneously, well, because it's not real, because it's not real.
link |
So I think what you're pointing to is actually, you're pointing not to an objective or a
link |
Empiricism says it's subjective.
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There's some sort of, I guess, like positivism or Lockean empiricism says it's objective,
link |
but you're saying, no, no, no, there's reality realization and can I get relevance realization
link |
to be optimally gripping in the best right relationship with it?
link |
And there's good reason you can because think about it, your relevance realization isn't
link |
just representing properties of the world, it's instantiating it.
link |
There's something very similar to biological evolution, which is that the guts of life,
link |
if I'm right, running your cognition, it's not just that you have ideas, you actually
link |
instantiate, that's what I mean by conformity, the same principles.
link |
They're within and without, they don't belong to you subjectively.
link |
They're not just out there, they're both at the same time.
link |
And they help to explain how you are actually bound to the evolutionary world.
link |
So it comes from both inside and from the outside.
link |
But there's still the question of the meaning of life, first of all, the big benefit of
link |
that question is that it shakes you out of your hamster in a wheel that is daily life,
link |
the mundane process of daily life, where you have a schedule, you wake up, you have kids,
link |
you have to take them to school, then you go to work and the da da da da da and repeats
link |
over and over and over and over and then you get increased salary and then you upgrade
link |
to home and that whole process.
link |
Asking about the meaning of life is so full of romantic bullshit that if you just allow
link |
yourself to take it seriously for a second, it forces you to pause and think, what's going
link |
And then it ultimately, I think, does return to the question of meaning in those mundane
link |
What gives my life joy?
link |
What gives it lasting deliciousness?
link |
Where do I notice the magic and how can I have that magic return again and again?
link |
And that ultimately what it returns to.
link |
But it's the same thing you do when you look up to the sky.
link |
You spend most of your day hurrying around looking at things on the surface, but when
link |
you look up to the sky and you see the stars, it fills you with the feeling of awe that
link |
forces you to pause and think in full context of like, what the hell is going on here?
link |
That, but also I think there is a, when you think too much about the meaning of a glass
link |
and relevance realization of a glass, you don't necessarily get at the core of what
link |
makes music beautiful.
link |
So sometimes you have to start at the biggest picture first.
link |
And I think meaning of life forces you to really go to the big bang and go to the universe
link |
and the whole thing, the origin of life.
link |
And I think sometimes you have to start there to discover the meaning in the day to day,
link |
I think, but perhaps you would disagree.
link |
In so far as the question makes you ask about the whole of your life and how much meaning
link |
is in the whole of your life.
link |
And in so far as it asks how much that is connected to reality, it's a good question.
link |
But it's a bad question in that it also makes you look for the answers in the wrong way.
link |
Now you said, and I agree with what you said, how we really answer this question is we come
link |
back to the meaning in life and we see how much that meaning in life is connected to
link |
And so for me, I don't need that question in order to provoke me into that stance.
link |
So let's return to the meaning crisis.
link |
What is the nature of the meaning crisis in modern times?
link |
What's its origin?
link |
What's its explanation?
link |
Well, remember what I said, what I argued, that the very processes that make us adaptively
link |
intelligent subject us to perennial problems of self deception, self destruction, creating
link |
bullshit for ourselves, for other people, all of that.
link |
And that can cause anxiety, existential anxiety, it can cause despair, it can cause a sense
link |
These are perennial problems.
link |
And across cultures and across historical periods, human beings have come up with ecologies
link |
of practices, there's no one practice, there's no panacea practice, they've come up with
link |
ecologies of practices for ameliorating that self deception and enhancing that fittedness,
link |
that connectedness that's at the core of meaning in life.
link |
That's prototypically what we call wisdom.
link |
And here's how I can show you one clear instance of the meaning crisis, is it's a wisdom famine.
link |
I do this regularly with my students.
link |
In the classroom I'll say, where do you go for information?
link |
They hold up their phone.
link |
Where do you go for knowledge?
link |
They're a little bit slower and probably because they're in my class, they'll say, well, science,
link |
I'll say, where do you go for wisdom?
link |
There's a silence.
link |
Wisdom isn't optional, that's why it is perennial, cross cultural, cross historical, because
link |
of the perennial problems.
link |
But we do not have homes for ecologies of practices that fit into our scientific technological
link |
worldview so that they are considered legitimate.
link |
The fastest growing demographic group are the nones, N O N E S.
link |
They have no religious allegiance, but they are not primarily atheistic.
link |
They most frequently describe themselves with this very, this has become almost everybody
link |
now describes, I'm spiritual but not religious, which means they are trying to find a way
link |
of reducing the bullshit and enhancing the connectedness, but they don't want to turn
link |
to any of the legacy established religions by and large.
link |
Well isn't both religion and the nones, isn't wisdom a process, not a destination?
link |
So trying to find, if you're a deeply faithful religious person, you're also trying to find,
link |
So just because you have a place where you're looking or a set of traditions around which
link |
you're constructing the search, it's nevertheless a search.
link |
So I guess, is there a case to be made that this is just the usual human condition?
link |
How do you answer?
link |
If you asked five centuries ago, where do you look for wisdom?
link |
I mean, I suppose people would be more inclined to answer, well, the Bible or a religious
link |
And they had a worldview that was considered not just religious, but also rational.
link |
So we now have these two things, orthogonal or often oppositional, spirituality and rationality.
link |
But if you go before a particular historical period, you look back in the Neoplatonic tradition,
link |
like before the scientific revolution, those two are not in opposition.
link |
They are deeply interwoven so that you can have a sense of legitimacy and deep realness
link |
and grounding in your practices.
link |
We don't have that anymore.
link |
And I'm not advocating for religion, neither am I an enemy of religion.
link |
I'll strengthen your case, by the way.
link |
So one of my RAs did research, and you get people who have committed themselves to cultivating
link |
And you can look at people within religious traditions and people who are doing it in
link |
a purely secular framework.
link |
By many of the measures we use to study wisdom scientifically, the people in the religious
link |
paths do better than the secular.
link |
But here's the important point, there's no significant difference between the religious
link |
So it's not like if you're following the path of Judaism, you're more likely to end up wiser
link |
than if you follow Buddhism.
link |
By the way, I don't know if that's my case.
link |
I was making the case that you don't need to have a religious affiliation to search
link |
It's that I thought along to the point you just made, that it doesn't matter which religious
link |
affiliation or none.
link |
But that's what I'm saying.
link |
Okay, so this is the tricky thing we're in.
link |
It does matter if you're in one, but it doesn't matter sort of the propositional creeds of
link |
There's something else at work.
link |
If you'll allow me this, there's a functionality to religion that we lost when we rejected
link |
all the propositional dogma.
link |
But there's a functionality there that we don't know how to recreate.
link |
Can you try to speak to that?
link |
What is that functionality?
link |
Why is that so useful?
link |
A bunch of stories, a bunch of myths, a bunch of narratives that are drenched in deep lessons
link |
about morality and all those kinds of things.
link |
What's the functional thing there that can't be replaced without a religious text by a
link |
nonreligious text?
link |
This is, for me, the golden question.
link |
Do you have an answer?
link |
I think I have a significant answer.
link |
I don't think it's complete, but I think it's important.
link |
And this is to step before the Cartesian revolution and think about many different kinds of knowing.
link |
And this is now something that is prominent within what's called 4E cognitive science,
link |
the kind of cognitive science I practice.
link |
And there's a lot of converging evidence for these different ways of knowing.
link |
There's propositional knowing.
link |
This is what we are most familiar with.
link |
In fact, it almost has a tyrannical status, right?
link |
This is knowing that something is the case, like that cats are mammals and it's stored
link |
in semantic memory, and we have tests of coherence and correspondence and conviction, right?
link |
There's procedural knowing.
link |
This is knowing how to do something.
link |
Skills are not theories.
link |
They're not beliefs.
link |
They're not true or false.
link |
They engage the world or they don't.
link |
And they are stored in a different kind of memory, procedural memory.
link |
Semantic memory can be damaged without any damage to procedural memory.
link |
That's why you have the prototypical story of somebody suffering Alzheimer's and they're
link |
losing all kinds of facts, but they can still sit down and play the piano flawlessly.
link |
Same kind of argument.
link |
There's perspectival knowing.
link |
This is knowing what it's like to be you here now in this situation, in this state of mind,
link |
the whole field of your salience landscaping, what it's like to be you here now.
link |
And you have a specific kind of memory around that, episodic memory, and you have a different
link |
criterion of realness.
link |
So you can get this by my friend Dan Schiappi and I, we studied the scientists using moving
link |
the rovers around, or you can take a look at people who are doing VR.
link |
People talk about they want to really be in the game, and that makes it real.
link |
They don't mean verisimilitude.
link |
You can get that sense of being in the game with something like Tetris, which doesn't
link |
look like the real world, and you can fail to have it in a video game that has a lot
link |
of verisimilitude.
link |
It's something else.
link |
It's about, again, this kind of connectedness that we're talking about.
link |
If I may interrupt, is that connected to the hard problem of consciousness, the subject,
link |
the qualia, or is that a different, that kind of knowing, is that different from the quality
link |
I think it has to do with, well, I make a distinction between the adjectival and the
link |
adverbial qualia, so I think it has to do with the adverbial qualia much more than with
link |
So the adjectival qualia are like the greenness of green and the blueness of blue.
link |
The adverbial qualia are the hereness, the nowness, the togetherness.
link |
And I think the perspectival knowing has a lot to do with the adverbial qualia.
link |
Adjectival qualia and adverbial qualia.
link |
I'm learning so many new things today.
link |
Okay, so that's another way of knowing.
link |
Right, the perspectival, and then there's a deeper one.
link |
And this is a philosophical point, and I don't want to, we can go through the argument, but
link |
you don't have to know that you know in order to know, because if you start doing that,
link |
you get an infinite regress.
link |
There has to be kinds of knowing that doesn't mean you know that you know that.
link |
Well, there was a lot of ink spilled over that over a 40 year period, so.
link |
My philosophers, they spill, this is what they do, they spill ink to get paid for ink
link |
So I want to talk about what I call participatory knowing.
link |
This is the idea that you and the world are co participating in things and such that real
link |
affordances exist between you.
link |
So both me and this environment are shaped by gravity, so the affordance of walking becomes
link |
Both me and a lot of this environment are shaped by my biology, and so affordances for
link |
Look at this cup, shared physics, shared sort of biological factors, my hand, I'm bipedal,
link |
also culture is shaping me and shaping this.
link |
I had to learn how to use that and treat it as a cup.
link |
So this is an agent arena relationship, right?
link |
Use identities being created in your agency, identities being created in the world as an
link |
arena so you and the world fit together.
link |
You know when that's missing, when you're really lonely, or you're homesick, or you're
link |
suffering culture shock.
link |
So this is participatory knowing, and it's the sense of, it comes with a sense of belonging.
link |
So the ability to walk is a kind of knowing.
link |
That there's a dance between the physics that enables this process and just participating
link |
in the process is the act of knowing.
link |
And there's a really weird form of memory you have for this kind of knowing, it's called
link |
Can you elaborate?
link |
Well, you do, so we talked about how all the different other kinds of knowing had specific
link |
kinds of memory, semantic memory for propositional, procedural, episodic for perspectival.
link |
What's the kind of memory that is the coordinated storehouse of all of your agent arena relationships?
link |
All the roles you can take, all the identities you can assume, all the identities you can
link |
Yeah, what's the self?
link |
Do you mean like consciousness?
link |
No, I mean your sense of self.
link |
Sense of self in this world that's not consciousness.
link |
It's like an agency or something.
link |
Right, it's an agent arena relationship.
link |
And so in an agent arena relationship, it's the sense of the agent.
link |
And that the agent belongs in that arena.
link |
Whatever the agent is, whatever the arena is, because it's probably a bunch of different
link |
framings of how you experience that.
link |
In your identity as a self, you have all kinds of roles that are somehow contributing to
link |
that identity, but are not equivalent to that identity.
link |
I wonder if like my two hands have different, because there's a different experience of
link |
me picking up something with my right hand and then my left hand.
link |
That's a really cool question, Lex.
link |
They certainly feel like their own things, but that could be just anthropomorphization
link |
based on cultural narratives and so on.
link |
It could, but I think it's a legitimate empirical question because it also could be sort of
link |
Ian McGilchrist stuff.
link |
It could be you're using different hemispheres and they sort of have different agent arena
link |
relationships to the environment.
link |
This is a really important question in the cognitive science of the self.
link |
Does that hemispheric difference mean you're multiple or you actually have a singular self?
link |
So it's important to understand how many cells are there.
link |
But that's just like a quirk of evolution.
link |
Surely it can be fundamental to cognition, having multiple cells or a singular self.
link |
It depends, again, because we're getting far from the answer to the question you originally
link |
Do you want me to go back to that first or answer this one?
link |
I already forgot everything.
link |
What's the functionality of religion?
link |
And then we can return to the self.
link |
So you said you have all these propositions and et cetera, et cetera, and they differ
link |
from the religions and they don't seem to be considered legitimate by many people.
link |
But yet there's something functioning in the religions that is transforming people and
link |
making them wiser.
link |
And I put it to you that the transformations are largely occurring at those nonpropositional
link |
The procedural, the perspectival, and the participatory.
link |
And those are the ones, by the way, that are more fundamentally connected to meaning making
link |
because remember the propositions are representational and they're dependent on the nonpropositional,
link |
nonrepresentational processes of connectedness and relevance realization.
link |
So religion goes down deep to the nonpropositional and works there.
link |
That's the functionality we need to grasp.
link |
Well, you talk about tools, essentially, that humans are able to incorporate into their
link |
Psychotechnologies, like language is one, I suppose.
link |
Isn't religion then a psychotechnology?
link |
It would be, yeah, an ecology of psychotechnologies, yes.
link |
And the question is that Nietzsche ruined everything by saying God is dead.
link |
Do we have to invent the new thing?
link |
Go from the old phone, create the iPhone, invent the new psychotechnology that takes
link |
place of religion.
link |
And so when the madman in Nietzsche's text goes into the marketplace, who's he talking
link |
He's not talking to the believers.
link |
He's talking to the atheists and he says, do you not realize what we have done?
link |
We have taken a sponge and wiped away the sky.
link |
We are now forever falling.
link |
We are unchained from the sun.
link |
We have to become worthy of this.
link |
But Nietzsche is full of romantic bullshit, as we know.
link |
No, but there's a point there.
link |
The point is, right, there's one thing to rejecting the proposition.
link |
There's another project of replacing the functionality that we lost when we reject the religion.
link |
So his worry that as nihilism takes hold, you don't ever replace the thing that religion,
link |
the role that religion played in our world.
link |
It's hard to tell what he actually, because he's so multivocal.
link |
I'll speak for me rather than for Nietzsche.
link |
I think it is possible to, using the best cognitive science and respectfully exacting
link |
what we can from the best religion and philosophical traditions, because there's things like stoicism
link |
that are in the grey line between philosophy and religion, Buddhism is the same.
link |
Using that best cocci, that best exaptation, we can come up with that functionality without
link |
having to buy into the particular propositional sets of the legacy religions.
link |
That's my proposal.
link |
I call that the religion that's not a religion.
link |
So things like stoicism or modern stoicism, those things, don't you think in some sense
link |
they naturally emerge?
link |
Don't you think there's a longing for meaning?
link |
So stoicism arises during the Hellenistic period when there was a significant meaning
link |
crisis in the ancient world because of what had happened after the breakup of Alexander
link |
the Great's empire.
link |
So if you compare Aristotle to people who are living after Alexander.
link |
So Aristotle grows up in a place where everybody speaks the same language, has the same religion,
link |
his ancestors have been there for years, he knows everybody.
link |
After Alexander the Great's empire is broken up, people are now thousands of miles away
link |
from the government, they're surrounded by people because of the diasporas, they're surrounded
link |
by people that don't speak their language, don't share their religion, that's why you
link |
get all these mother religions emerging, universal mother religions like ISIS, etc.
link |
So there is what's called domicile, there's the killing of home, there's a loss of a
link |
sense of home and belonging and fittedness during the Hellenistic period and stoicism
link |
arose specifically to address that.
link |
And because it was designed to address a meaning crisis, it is no coincidence that it is coming
link |
back into prominence right now.
link |
Well there could be a lot of other variations and it feels like, I think when you speak
link |
of the meaning crisis, you're in part describing, not prescribing, you're describing something
link |
that is happening.
link |
But I would venture to say that if we just leave things be, the meaning crisis dissipates
link |
because we long to create institutions, to create collective ideas, so this distributed
link |
cognition process that give us meaning.
link |
So if religion loses power, we'll find other institutions that are sources of meaning.
link |
Is that your intuition as well?
link |
I think we are already doing that.
link |
I am involved with and do participant observation of many of these emerging communities that
link |
are creating a colleges of practice that are specifically about trying to address the meaning
link |
I just, in late July, went to Washington State and did Rafe Kelly's Evolve Move Play, Return
link |
to the Source, and wow, one of the most challenging things I've ever done.
link |
That guy is awesome, by the way.
link |
I got to interact with him a long, long time ago.
link |
He said to say hi to you, by the way.
link |
It's from another world.
link |
It feels like a different world because I interacted with him, not directly, but...
link |
This is somebody...
link |
He can speak to what he works on, but he makes movement and play...
link |
He encourages people to make that a part of their life, like how you move about the world,
link |
whether that's as part of sort of athletic endeavors or actual just like walking around
link |
And I think the reason I ran into him is because there was a lot of interest in that in the
link |
athletic world, in the grappling world, in the Brazilian jiu jitsu world, people who
link |
study movement, who make movement part of their lives to see how can we integrate play
link |
and fun and just the basic humanness that's natural to our movement.
link |
How do we integrate that into our daily practice?
link |
So this is yet another way to find meaning.
link |
I think it's actually an exemplar of what I was talking about because what's going on
link |
with Raif's integration of parkour in nature and martial arts and mindfulness practices
link |
and dialogical practices is exactly, and explicitly so by the way, he will tell you he's been
link |
very influenced by my work.
link |
He's trying to get at the nonpropositional kinds of knowing that make meaning by evolving
link |
our sensory motor loop and enhancing our relevance realization because that gives people profound
link |
improved sense of connectedness to themselves, to each other and the world.
link |
And I'll tell you, Lex, I don't want to say too specifically the final thing that people
link |
did because it's part of his secret sauce, right?
link |
But what I can say is when it was done, I said to them all, I said, as far as I can
link |
tell, none of you are religious, right?
link |
And they go, yeah, yeah, and I said, but what you just did was a religious act, wasn't it?
link |
And they all went, yeah, it was.
link |
So that same magic was there.
link |
What's your take on atheism in general?
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Is it closer to truth than, maybe is an atheist closer to truth than a person who believes
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So I'm a nontheist, which means I think the shared set of presuppositions between the
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theist and the atheist are actually what needs to be rejected.
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Can you explain that further?
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And I want to point out, by the way, that there are lots of nontheistic religious traditions.
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So I'm not coming up with a sort of airy fairy category.
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And what's the difference in nontheism, agnosticism and atheism?
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So nontheists think that the theist and the atheist share a bunch of presuppositions.
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For example, it's that sacredness is to be understood in terms of a personal being that
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is, in some sense, the supreme being, and that the right relationship to that being
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is to have a correct set of beliefs.
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I reject all of those claims.
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So both the theist and the atheist see God.
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In their modern version, yes, yes.
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In which, do you reject it in the sense that you don't know, or do you reject it in a sense
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that you believe that each one of those presuppositions is likely to be not true?
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Both on reflection, argument, and personal experimentation and experience, I've come
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to the conclusion that those shared propositions are probably not true.
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Which one is the most troublesome to you?
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The personal being, the kind of accumulation of everything into one being that ultimately
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So for me, there's two, and they're interlocked together.
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I'm not trying to dodge your question.
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It's that the idea that the ground of being is some kind of being, I think, is a fundamental
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It's void of being?
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The ground of being is some kind of being, so it's turtles all the way down.
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The ground of being is not itself any kind of being.
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Being is not a being.
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It is the ability for things to be, which is not the same thing as a being.
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Are humans beings?
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This glass is a being.
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This table is a being.
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But when I ask you, how are they all in being, you don't say, by being a glass or by being
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a table or by being a human.
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You want to say, no, no, there's something underneath it all, and then you realize it
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can't be any thing.
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This is why many mystical traditions converge on the idea that the ground of being is no
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thingness, which is normally pronounced as nothingness.
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But if you put the hyphen back in, you get the original intent, no thingness.
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That is bound up with, okay, what I need to do in order to be in relationship with … So,
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it's a misconstruing of ultimate reality as a supreme being, which is a category mistake
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to my mind, and then my relationship to it, that sacredness is a function of belief.
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And I have been presenting you an argument through most of our discussion that meaning
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is at a deeper level than beliefs and propositions.
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And so, that is a misunderstanding of sacredness, because I take sacredness to be that which
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is most meaningful and connected to what is most real.
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And theists think of sacredness as what?
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They think of sacredness as a property of a particular being, God, and that the way
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that is meaningful to them is by asserting a set of propositions or beliefs.
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Now, I want to point out that this is what I would now call modern or common theism.
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You go back into the classical periods of Christianity, you get a view that's really
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radically different from how most people understand theism today.
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Okay, so let me … This is an interesting question that I usually think about in the
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form of mathematics, but … So, in that case, if meaning is sacred in your nontheist view,
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is meaning created or is it discovered?
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There's a Latin word that doesn't separate them called inventio, and I would say that,
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and before you say, oh, well, give me a chance, because you participate in it.
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You've experienced an insight, yes?
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Did you make it happen?
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Did you make it happen or did … Did you do … Like, can you do that?
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I'm going to have … I need an insight.
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This is what I do to make an insight.
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Yeah, in some sense, it came from elsewhere.
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Right, but you didn't just passively receive it, either.
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You're engaged and involved in it.
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That's why you get … Right?
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So that's what I mean by you participate in it.
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You participate in meaning.
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So you do think that it's both?
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You do think it's both?
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I mean, that's not a trivial thing to understand, because a lot of time we think … When you
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think about a search for meaning, you think … It's like you're going through a big
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house and you open each door and look if it's there and so on, as if there is going to be
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a glowing orb that you discover, but at the same time, I'm somebody that, based on the
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chemistry of my brain, have been extremely fortunate to be able to discover beauty in
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everything, in the most mundane and boring of things.
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I am, as David Foster Wallace said, unboreable.
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I could just sit in a room, just like playing with a tennis ball or something and be excited,
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basically like a dog, I think, endlessly.
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So to me, meaning is created, because I could create meaning out of everything, but of course,
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it doesn't require a partner.
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It does require dance partners, whatever, it does require the tennis ball.
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But honestly, that's what a lot of people that I don't necessarily … We'll talk
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I don't practice meditation, but people who meditate very seriously, like the entire
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days for months kind of thing, they talk about being able to discover meaning in just the
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wind or something, like they just … The breath and everything, just subtle sensory
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experiences give you deep fulfillment.
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So that's, again, it's interaction.
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Actually, I do want to say, because the interesting difference that you've drawn between nontheism,
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theism and atheism, where's the agreement or disagreement between you and Jordan Peterson
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I want to say to Jordan about this, because you're very clear, it's kind of beautiful
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in the clarity in which you lay this out.
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I wonder if Jordan has arrived at a similar kind of clarity.
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Have you been able to draw any kind of lines between the way the two of you see religion?
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So there was a video released, I think, like two or three weeks ago with Jordan and myself
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and Jonathan Paget.
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Oh, I haven't watched that one yet, yeah.
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And it's around this question, Lux.
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He's basically sort of making, he's putting together an argument for God.
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I mean, I think that's a fair way.
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I don't think he would object to me saying that.
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And Jonathan Paget is also a, well, Jonathan is a Christian, it's unclear what Jordan
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And Jonathan's work is on symbolism and different mythologies and Christianity.
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Yes, especially Neoplatonic Christianity, which is very important.
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I have a lot of respect, well, I have a lot of respect for both of them, but I have a
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lot of respect for Jonathan.
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But in my participation in that dialogue, you could see me, well, repeatedly, but I
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think everybody, including Jordan, thought constructively challenging sort of the attempt
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to build a theistic model, and I was challenging it from a nontheistic perspective.
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So I think we don't agree on certain sets of propositions.
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But there was a lot of, there was also a lot of acknowledgement, and I think genuine appreciation
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on his part and Jonathan's part of the arguments I was making.
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So they believe in maybe the presupposition of like a supreme being.
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Not believe, but they see the power of that particular presupposition in being a source
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I think that's relatively clear for me with Jordan.
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Jordan's a really complex guy, so it's very hard to just like pin.
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To my best sort of understanding, yes, I think that's clearly the case for Jordan.
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It's not the case for Jonathan.
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Jonathan is, remember I said I was talking about modern atheism and theism?
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Jonathan is a guy who somehow went into icon carving and Maximus the Confessor and Eastern
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Orthodoxy and has come out of it at the other end as a fifth century church father that
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is nevertheless being, rightfully so, found to be increasingly relevant to many people.
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So he's deeply old school.
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Yeah, I think he has, he and I, especially because Neoplatonism is a nontheistic philosophical
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spirituality and it's a big part of Eastern Orthodoxy, he and I, I think, he would say
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things like, God doesn't exist.
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You're a Christian, right?
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And then he's being coy, but he'll say, well, God doesn't exist the way the cup exists or
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the table exists, the same kind of move I was making a few minutes ago.
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He'll say things like that.
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He will emphasize the no thingness of ultimate reality, the no thingness of God, because
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he's from that version of Christianity, what you might call classical theism, but classical
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theism looks a lot more like nontheism than it looks like modern theism.
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That's so interesting.
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Yeah, that's really interesting.
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What about, is there a line to be drawn between myth and religion in terms of its usefulness
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in man's search for meaning?
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So here's where Jordan and I are in much more, actually all three of us are in significant
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I said this in my series, but I want to say it again here.
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Myths aren't stories about things that happened in the deep past that are largely irrelevant.
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Myths are stories about perennial or pertinent patterns that need to be brought into awareness.
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And they need to be brought into an awareness, not just or primarily at the propositional
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level, but at those nonpropositional levels.
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And I think that is what good mythos does.
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I prefer to use the Greek word because we've now turned the English word into a synonym
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for a widely believed falsehood.
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And I don't think, again, if you go back even to the church fathers, I'm not a Christian,
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I'm not advocating for Christianity, but neither am I here to attack it.
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But when they talk about reading these stories, they think the literal interpretation is the
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weakest and the least important.
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You move to the allegorical or the symbolic, to the moral, to the spiritual, the mystical,
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and that's where...
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So they would say to you, but how is the story of Adam and Eve true for you now?
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And I don't mean true for you in that relativistic sense, I mean, how is it pointing to a pattern
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in your life right now?
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So there is some sense in which the telling of this mythos becomes real in connecting
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to the patterns that kind of captivate the public today.
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So you just keep telling the story.
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I mean, there's something about some of these stories that are just really good at being
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sticky to the patterns of each generation.
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And they'll stick to different patterns throughout time, they're just sticky in powerful ways.
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And so we keep returning back to them again and again and again.
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And it's important to see that some of these stories are recursive, they're myths about
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one particular set of patterns, they're myths about not just the important pattern.
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You get the Jordan stuff about there's heroes and myths are trying to make us understand
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the need for being heroic in our own lives.
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One of the things I like to put in counterbalance to that is the Greek also have myths of hubris,
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that counterbalance the heroic.
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But then there are myths that are not about those deeply important patterns, but they're
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myths about religio itself, that the way we're—religio means to bind, to connect, the way relevance
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realization connects us.
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And so the point of the myth is not notice that pattern or notice that pattern or notice
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that pattern, it's notice how all of these patterns are emerging and what does that say
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about us and reality.
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And those myths, those myths, I think, are genuinely profound.
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And how much of the myths, how much of the power of those myths is about the dialogues?
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You talk about this quite a bit, I think in the first conversation with Jordan, you guys,
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I'm not sure you've gotten really into it, you scratched the surface a little bit.
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But the role of, as you say, dialogue in distributed cognition.
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The thing we're doing right now, talking with our mouth holes, what is that?
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And actually, can I ask you this question?
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If aliens came to Earth and were observing humans, would they notice our distributed
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cognition first or our individual cognition first?
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What is the most notable thing about us humans?
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Is it our ability to individually do well on IQ tests or whatever?
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Or puzzle solve, or is it this thing we're doing together?
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I think most of our problem solving is done in distributed cognition.
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Look around, you didn't make this equipment, you didn't build this place, you didn't invent
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this language that we're both sharing, et cetera, et cetera.
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And now there's more specific and precise experimental evidence coming out.
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Let's take a standard task that people, reasoning task, I won't need to do the details, it's
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called the waste and selection task.
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And you give it to people, highly educated psychology students, premier universities
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across the world, we've been doing it since the 60s, it replicates and replicates, and
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only 10% of the people get it right.
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You put them in a group of four, and you allow them to talk to each other, the success rate
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That's just one example of a phenomenon that's coming to the fore.
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By the way, do you know if a similar experiment has been done on a group of engineering students
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versus psychology students?
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Is there a major group differences in IQ between those two?
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All right, so there is a lot of evidence that there's power to this distributed cognition.
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Now what about this mechanism, this fascinating mechanism of the ants interacting with each
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I use the word discourse or dialogue for just people having a conversation, and this is
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deeply inspired by Socrates and Plato, especially the Platonic dialogues.
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And I'm sure we've all had this, and so give me a moment because I want to build onto something
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We've participated in conversations that took on a life of their own and took us both in
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directions we did not anticipate, afforded us insights that we could not have had on
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And we don't have to have come to an agreement, but we were both moved and we were both drawn
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into insight, and we feel like, wow, that was one of the best moments of my life because
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we feel how that introduced us to a capacity for tapping into a flow state within distributed
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cognition that puts us into a deeper relationship with ourselves, with another person, and potentially
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That's what I mean by dialogos.
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And so for me, I think dialogos is more important... Boy, I could just... I'm sorry, I can
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hear Jordan and Jonathan in my head right now, but I think it's more...
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I hear them all the time.
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I just wish they would shut up in my head sometimes.
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So what are they saying to you in your head?
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What they're saying... Well, see, that's what the most recent conversation was about.
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I was trying to say that I don't think mythos is... I think mythos is really important.
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I think these kinds of narratives are really important, but I think this ability to connect
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together in distributed cognition, collective intelligence, and cultivate a shared flow
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state within that collective intelligence so it starts to ramp up perhaps towards collective
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I think that's more important because I think that's the basin within which the myths and
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the rituals are ultimately created and when they function.
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A myth is like a public dream.
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It depends on distributed cognition, and it depends on people enacting it and getting
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into mutual flow states.
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So the highest form of dialogos of conversation is this flow state, and that it forms the
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foundation for myth building.
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So that communitas, that's Victor Turner's phrase, and he specifically linked it to flow,
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and I study flow scientifically, that within distributed cognition as the home, as the
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generator of mythos and ritual, and those are bound together as well, I think that's
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fundamentally correct.
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You know what's the cool thing here, because I'm a huge fan of podcasts and audiobooks,
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but podcasts in particular is relevant here, is there's a third person in this room listening
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now, and they're also in the flow state.
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Like I'm close friends with a lot of podcasts, they don't know I exist.
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I just listen to them because I've been in so many flow states with them, and I was like,
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yes, yes, this is good.
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But they don't know I exist, but they are in conversation with me, ultimately.
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And think of what that's doing.
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You've got dialogues, and then you've got this meta dialogue like you're describing,
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and think about how things like podcasts and YouTube, they break down old boundaries between
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the private and the public, between writing and oral speech.
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So we have the dynamics of living oral speech, but it has the permanency of writing.
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We're in the midst of creating a vehicle and a medium for distributed cognition that breaks
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down a lot of the categories by which we organized our cognition.
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Because of the tools of YouTube and so on, just the network, the graph of how quickly
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the distributed cognition can spread is really powerful.
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Just a huge amount of people have listened to your lectures, I've listened to your lectures,
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but I've experienced them, at least in your style, there's something about your style,
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it felt like a conversation.
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It felt like at any moment I could interrupt you and say something, and I was just listening.
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Thank you for saying that, because I aspire to being genuinely as Socratic as I can when
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Yeah, there was that sentence, actually, as I'm saying it now, why was that?
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It didn't feel like sometimes lectures are kind of, you know, you come down with the
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commandments and you just want to listen, but there was a sense like, I mean, I think
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it was the excitement that you have, like, you have to understand, and also the fact
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that you were kind of, I think, thinking off the top of your head sometimes, there was
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a, you were interrupting yourself with thoughts, you were playing with thoughts, like you're
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reasoning through things often, like you had, you referenced a lot of books, so surely
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you were extremely well prepared and you were referencing a lot of ideas, but then you were
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also struggling in the way to present those ideas.
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Yes, there was, and so the jazz, like the jazz and getting into the flow state and trying
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to share in a participatory and perspectival fashion the learning with the people rather
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than just pronouncing at them, yes.
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What's mindfulness?
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So published on that as well.
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And I practice, I've been practicing many forms of mindfulness and ecology of practices
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since 1991, so I both have practitioner's knowledge and I also study it scientifically.
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I think, I'm pretty sure I was the first person to academically talk about mindfulness at
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the University of Toronto within a classroom setting, like lecturing on it.
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So this is a topic that a lot of people have recently become very interested in, think
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about, so from that, from the early days, how do you think about what it is?
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I've critiqued the sort of standard definitions, being aware of the present moment without
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judgment and because I think they're flawed, and if you want to get into the detail of
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why we can, but this is how I want to explain it to you, and it also points to the fact
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of why you need an ecology of mindfulness practices.
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You shouldn't equate mindfulness with meditation.
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I think that's a primary mistake.
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When you say ecology, what do you mean, by the way?
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So lots of many different variants?
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No, so what I mean by ecology is exactly what you have in an ecology.
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You have a dynamical system in which there are checks and balances on each other, right?
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And I'll get to that with this about mindfulness, so I'll make that connection if you allow
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So we're always framing, we've been talking about that, right?
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And for those of you who are not on YouTube, this podcast, I wear glasses and I'm now sort
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of putting my fingers and thumb around the frames of my glasses.
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So this is my frame, and my lens is, right, and that frame, the frame holds a lens, and
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I'm seeing through it in both senses, beyond and by means of it.
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So right now, my glasses are transparent to me.
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I want to use that as a strong analogy for my mental framing, okay?
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Now this is what you do in meditation, I would argue.
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You step back from looking through your frame and you look at it, I'm taking my glasses
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off right now and I'm looking at them.
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Why might I do that?
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To see if there's something in the lenses that is distorting, causing me to, right?
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Now if I just did that, that could be helpful, but how do I know if I've actually corrected
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the change I made to my lenses?
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What do I need to do?
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I need to put my glasses on and see if I can now see more clearly and deeply than I could
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Meditation is this, stepping back and looking at.
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Contemplation is that looking through, and there are different kinds of practices.
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The fact that we treat them as synonyms is a deep mistake.
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The word contemplation has temple in it, in Latin contemplatio, means to look up to the
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It's a translation of the Greek word theoria, which we get our word theory from.
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It's to look deeply into things.
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Meditation is more about having to do with reflecting upon, standing back and looking
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Mindfulness includes both.
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It includes your ability to break away from an inappropriate frame and the ability to
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That's what actually happens in insight.
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You have to both break an inappropriate frame and make, see, realize a new frame.
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This is why mindfulness enhances insight.
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Both ways, by the way, meditative practices and also contemplative practices.
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So mindfulness is frame awareness that can be appropriated in order to improve your capacities
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for insight and self regulation.
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Now I am inexperienced with meditation, the rigorous practice and the science of meditation,
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but I've talked to people who seriously as a science study psychedelics and they often
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talk about the really important thing is the sort of the integration back.
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So the contemplation step.
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So if you, it's not just the actual things you see on psychedelics or the actual journey
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of where your mind goes on psychedelics.
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It's also the integrating that into the new perspective that you take on life.
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You really nicely described.
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So meditation is the, in that metaphors is the psychedelic journey to a different mind
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state and then contemplation is the return back to reality, how you integrate that into
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a new world view and mindfulness is the whole process.
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So if you just did contemplation, you could suffer from inflation and projective fantasy.
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If you just do meditation, you can suffer from withdrawal, spiritual bypassing, avoiding
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They act, they need each other.
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You have to cycle between them.
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It's like what I talked about earlier, when I talked about the opponent processing within
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the autonomic nervous system or the opponent processing at work and attention.
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And that's what I mean by an ecology of practices.
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Neither one is a panacea.
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You need them in this opponent processing, acting as checks and balance on each other.
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Is there sort of practical advice you can give to people on how to meditate or how to
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be mindful in this full way?
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I would tell them to do at least three things.
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And I was, I lucked into this.
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When I started meditation, I went down the street and there was a place that taught Vipassana
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meditation, Metta contemplation and Tai Chi Chuan for flow induction.
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And you should get, you should have a meditative practice, you should find a contemplative
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practice and you should find a moving mindfulness practice, especially one that is conducive
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to the flow state and practice them in an integrated fashion.
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Can you elaborate what those practices might look like?
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So generally speaking.
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Meditative practice like Vipassana.
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So what's the primary thing I look through rather than look at?
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It's my sensations.
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So what I'm going to do is I'm going to focus on my sensations rather than focusing on the
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world through my sensations.
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So I'm going to follow, for example, the sensations in this area of my abdomen where my breathing
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So I can feel as my abdomen is expanding, I can feel those sensations and then I can
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feel the sensations as it's contracting.
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Now what will happen is my mind will leap back to try to look through and look at the
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I'll start thinking about, I need to do my laundry or what was that noise?
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And so what do I do?
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I don't get involved with the content.
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I step back and label the process with an ING word, listening, imagining, planning.
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And then I return my attention to the breath and I have to return my attention in the correct
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So part of your mind that jumps around in the Buddhist tradition, this is called your
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It's like a monkey leaping for branches and chattering, right?
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If I was trying to train that monkey mind to stay, or as Jack Kornfield said, train
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a puppy dog, stay puppy dog, and if it goes and I get really angry and I bring it back
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and I'm yelling at it, I'm going to train it to fight and fear me.
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But if I just indulge it, if I just feed its whims, oh, look, the puppy dog went there.
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Oh, now it's there.
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Puppy dog never learns to stay.
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What do I need to do?
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I have to neither fight it nor feed it.
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I have to have this centered attitude.
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I have to befriend it.
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So you step back and look at your sensations.
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You step back and look at your distracting processes.
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You return your attention to the breath and you do it with the right attitude.
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That's the core of a good meditative practice.
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Then what's a good contemplative practice?
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A good contemplative practice is to try and meta, it's actually apropos because we talked
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about that participatory knowing the way you're situated in the world.
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So this is a long thing because there's different interpretations of meta and I go for what's
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called an existential interpretation over an emotional one.
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So what I'm doing in meta is I'm trying to awaken in two ways.
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I'm trying to awaken to the fact that I am constantly assuming an identity and assigning
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So I'm looking at that.
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I'm trying to awaken to that and then I'm trying to awake from the modal confusion that
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I could get into around that.
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And so I'm looking out onto the world and I'm trying to see you in a fundamentally different
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way than I have before.
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You know, like you go to the gym and you do bicep curls.
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Is it possible to reduce it to those things that, I mean, you don't need to speak to the
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specifics, but is there actual practice you can do or is it really personal?
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No, I teach people how to do the meta practice.
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I also teach them how to do a Neoplatonic contemplative practice, how to do a Stoic.
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Another one you can do is the view from above.
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This is classic Stoicism.
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I get you to imagine that you're in this room and then imagine that you're floating above
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the room, then above Austin, then above Texas, then above the United States, then the earth.
link |
And you have to really imagine it.
link |
Don't just think it, but really imagine.
link |
And then what you notice is as you're pulling out to a wider and wider like contemplation
link |
of reality, your sense of self and what you find relevant and important also changes.
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No, for all of these, there is a specific step by step methodology.
link |
Oh, so you can, so like in that one, you could just literally imagine yourself floating farther
link |
But you have to go through the steps because the stepping matters because if you just jump,
link |
Do you have any of this stuff online by the way?
link |
I do because during COVID, I decided at the advice of a good friend to do a daily course.
link |
I taught meditating with John Vervecki.
link |
I did all the way through meditation, contemplation, even some of the movement practices.
link |
It's all available.
link |
That was largely inspired by Buddhism and Taoism.
link |
And then I went into the Western tradition and went through things like Stoicism and
link |
Neoplatonism, cultivating wisdom with John Vervecki.
link |
That's all there, all free.
link |
It's on my YouTube channel.
link |
On your YouTube channel.
link |
I mean, your Meaning Crisis lectures is just incredible.
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Everything around it, including the notes and the notes that people took, it's just,
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it created this tree of conversations.
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It's really, really, really well done.
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What about flow induction?
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You want to flow wisely.
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And first of all, you need to understand what flow is, and then you need to confront a particular
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issue around, a practical problem around flow.
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Let's go there because a lot of those words seem like synonyms to people sometimes.
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So the state of flow, what is it?
link |
So, and he just died last year, Csikszentmihalyi.
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I admire him very much.
link |
We've exchanged a bunch of messages over the past few years, and he wanted to do the podcast
link |
Oh, that would have been wonderful.
link |
But he said he struggled with his health, and I never knew in those situations, I deeply
link |
regret several cases like this that I had with Conway, that I should have pushed him
link |
on it because, yeah, as you get later in life, things, the simple things become more difficult,
link |
but a voice, especially one that hasn't been really heard, is important to hear.
link |
So anyway, I apologize, but yeah.
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I mean, I can tell you that within my area, he is important and he's famous in an academics
link |
So the flow state, two important sets of conditions, and very often people only talk about one,
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and that's a little bit of a misrepresentation.
link |
So the flow state is in situations in which the demand of the situation is slightly beyond
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So you both have to apply all the skills you can with as much sort of attention and concentration
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as you possibly can, and you have to actually be stretching your skills.
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Now, in this circumstance, people report optimal experience, optimal in two ways.
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Optimal in that this is one of the best experiences I've had in my life.
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It's distinct from pleasure, and yet it explains why people do very bizarre things like rock
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climbing because it's a good flow induction.
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But they also mean optimal in a second sense, my best performance.
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So it's both the best experience and the best performance.
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So Csikszentmihalyi also talked about the information flow conditions you need, right,
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in order for there to be this state of flow, and then I'll talk about what it's like to
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be in flow in a sec.
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What you need is three things.
link |
You need the information that you're getting to be clear.
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It can't be ambiguous or vague.
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Think about a rock climber.
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If it's ambiguous and vague, you're in trouble, right?
link |
There has to be tightly coupled feedback between what you do and how the environment responds.
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So when you act, there's an immediate response.
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There isn't a big time lag between your action and your ability to detect the response from
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Third, failure has to matter.
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Error really matters.
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So there should be some anxiety about failure.
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And failure matters.
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So that, yeah, because…
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Like to you, the person that participates.
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Now when you're in the flow state, notice how this sits on the boundary between the
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secular and the sacred.
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When you're in the flow state, people report a tremendous sense of atonement with the environment.
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They report a loss of a particular kind of self consciousness, that narrative, nurturing
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nanny in your head that, how do I look?
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Do people like me?
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Do people like me?
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Should I have said that?
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That all goes away.
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You're free from that.
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You're free from the most sadistic, superego self critic you could possibly have, at least
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The world is vivid.
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It's super salient to you.
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There's an ongoing sense of discovery.
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Although often you know you're exerting a lot of metabolic effort, it feels effortless.
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So in the flow state when you're sparring, your hand just goes up for the block and your
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strike just goes through the empty space.
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Or if you're a goalie in hockey, I've got to mention hockey once, I'm a Canadian, right?
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You put out your glove hand and the puck's there, right?
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So there's this tremendous sense of grace, atonement, super salience, discovery and realness.
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People don't, when they're in the flow state, they don't go, I bet this is an illusion.
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The interesting question for me and my coauthors in the article we published in the Oxford
link |
Handbook of Spontaneous Thought with Arianne Harabennett and Leo Ferraro is that's a descriptive
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We wanted an explanatory account, one of the causal mechanisms at work in flow.
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And so we actually proposed to interlocking cognitive processes.
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The first thing we said is, well, what's going on in flow?
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Well think about it.
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Think about the rock climber.
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The rock climber, and I talked about this earlier, they're constantly restructuring
link |
how they're seeing the rock face.
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They're constantly doing something like insight, and if they fail to do it, they impasse and
link |
that starts to get dangerous.
link |
So they've got to do an insight that primes an insight that primes an insight.
link |
So imagine the aha experience, that flash and that moment, and imagine it cascading
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so you're getting the extended aha.
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That's why things are super salient.
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There's a sense of discovery.
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There's a sense of atonement, of deep participation, of grace, but there's something else going
link |
So there's a phenomenon called implicit learning, also very well replicated.
link |
It's way back in the 60s with Rieber.
link |
You can give people complex patterns, like number and letter strings, and they can learn
link |
about those patterns outside of deliberate focal awareness.
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That's what's called implicit learning.
link |
And what's interesting is if you try and change that task into, tell me the pattern, but explicitly
link |
try to figure it out, the performance degrades.
link |
So here's the idea.
link |
You have this adaptive capacity for implicit learning, and what it does is it results in
link |
you being able to track complex variables in a way, but you don't know how you came
link |
up with that knowledge.
link |
And this is Hogarth's proposal in educating intuition.
link |
Intuition is actually the result of implicit learning.
link |
So an example I use is how far do you stand away from somebody at a funeral?
link |
There's a lot of complex variables.
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There's status, closeness to the person, your relationship to them, past history, all kinds
link |
of stuff, and yet you know how to do it, and you didn't have to go to funeral school.
link |
I'm just using that as an example.
link |
So you have these powerful intuitions.
link |
Now here's Hogarth's great point.
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Implicit learning, remember I said before, the things that make it adaptive make us subject
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to self deception?
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Here's another example.
link |
Implicit learning is powerful at picking up on complex patterns, but it doesn't care what
link |
kind of pattern it is.
link |
It doesn't distinguish causal patterns from merely correlational patterns.
link |
So implicit learning, when we like it, it's intuition.
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When it's picking up on stuff that's bogus, we call it prejudice or all kinds of other
link |
names for intuition that's going wrong.
link |
Now, he said, okay, what do we do?
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What do we do about this?
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And this will get back to Flo.
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What do we do about this?
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Well, we can't try to replace implicit learning with explicit learning because we'll lose
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all the adaptiveness to it.
link |
So what can we do explicitly?
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What we can do is take care of the environment in which we're doing the implicit learning.
link |
How do we do that?
link |
We try to make sure the environment has features that help us distinguish causation from correlation.
link |
What kind of environments have we created that are good at distinguishing causation
link |
Experimental environments.
link |
What do you do in an experiment?
link |
You make sure that the variables are clear, no confound, no ambiguity, no vagueness.
link |
You make sure there's a tight coupling between the independent and the dependent variable
link |
and your hypothesis can be falsified.
link |
Now look at those three, Lex.
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Those are exactly the three conditions that you need for Flo.
link |
Clear information, tightly coupled feedback and error matters.
link |
So Flo is not only an insight cascade, improving your insight capacity, it's also a marker
link |
that you're cultivating the best kind of intuitions, the ones that fit you best to the causal
link |
patterns in your environment.
link |
But it's hard to achieve that kind of environment where there's a clear distinction between
link |
causality and correlation and it has the rigor of a scientific experiment.
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Fair enough and I don't think Hogarth was saying it's gonna be epistemically as rigorous
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as a scientific experiment, but he's saying if you structure that, it will tend to do
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what that scientific method does, which is find causal...
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Think of the rock climber.
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All of those things are the case.
link |
They need clear information.
link |
It's tightly coupled and error matters and they think what they're doing is very real
link |
because if they're not conforming to the real causal patterns of the rock face and the physiology
link |
of their body, they will fall.
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Is there something to be said about the power of discovering meaning and having this deep
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relationship with the moment?
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There's something about flow that really forgets the past and the future and is really focused
link |
I think that's part of the phenomenology, but I think the functionality has to do with
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the fact that what's happening in flow is that dynamic nonpropositional connectedness
link |
that is so central to meaning is being optimized.
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This is why flow is a good predictor of how well you rate your life, how much well being
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you think you have, which of course is itself also predictive and interrelated with how
link |
meaningful you find your life.
link |
One of the things that you can do, but there's an important caveat, to increase your sense
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of meaning in life is to get into the flow state more frequently.
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That's why I said you want a moving practice that's conducive to the flow state, but there's
link |
one important caveat, which is we of course have figured out and I'm playing with words
link |
here how to game this and how to hijack it by creating things like video games.
link |
I'm not saying this is the case for all video games or this is the case for all people,
link |
but the WHO now acknowledges this as a real thing that you can get into the flow state
link |
within the video game world to the detriment of your ability to get into the flow state
link |
in the real world.
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What's the opposite of flow?
link |
In fact, depression has been called anti flow.
link |
So you get these people that are flowing in this non real world and they can't transfer
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it to the real world and it's actually costing them flow in the real world.
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So they tend to get, they tend to suffer depression and all kinds of things.
link |
Your ability, your habit and just skill at attaining flow in the video game world basically
link |
makes you less effective or maybe shocks you at how difficult it is to achieve flow in
link |
the physical world.
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I'm not sure about that.
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I just, I don't want to push back against the implied challenge of transferability because
link |
there's a lot of, I have a lot of friends that play video games, a very large percent
link |
of young folks play video games and I'm hesitant to build up models of how that affects behavior.
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My intuition is weak there.
link |
Sometimes people that have PhDs are of a certain age that they came up when video games weren't
link |
a deep part of their life development.
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I would venture to say people who have developed their brain with video games being a part,
link |
a large part of that world are in some sense different humans and it's possible that they
link |
can transfer more effectively.
link |
Some of the lessons, some of the ability to attain flow from the virtual world to the
link |
physical world, they're also more, I would venture to say, resilient to the negative
link |
effects of, for example, social media or video games that have maybe the objectification
link |
or the over sexualized or violent aspect of video games.
link |
They're able to turn that off when they go to the physical world and turn it back on
link |
when they're playing the video games probably more effectively than the old timers.
link |
So I just want to say this sort of, I'm not sure, it's a really interesting question how
link |
transferable the flow state is.
link |
I don't know if you want to comment on that.
link |
First of all, I did qualify and I'm saying it's not the case for all video games or for
link |
I'm holding out the possibility and I know this possibility because I've had students
link |
who actually suffer from this and have done work around it with me.
link |
The ability to achieve.
link |
They couldn't transfer, yeah.
link |
And then they were able to step back from that and then take up the cognitive science
link |
and write about it and work on it.
link |
Also, I'm not so sure about the resiliency claim because there seems to be mounting evidence.
link |
It's not consensus, but it's certainly not regarded as fringe, that the increase in social
link |
media is pretty strongly correlated with increase in depression, self destructive behavior,
link |
I would like to see that evidence.
link |
Let me, I'm always hesitant to too eagerly kind of agree with things that I want to agree
link |
There's a public perception everyone seems to hate on social media.
link |
I wonder, as always with these things, does it reveal depression or does it create depression?
link |
This is always the question.
link |
It's like whenever you talk about any political or ideological movement, does it create hate
link |
or does it reveal hate?
link |
And that's a good thing to ask and you should always challenge the things that you intuitively
link |
I agree with that.
link |
So one of the ways you address this, and it's not sufficient and I did say the work is preliminary,
link |
but if I can give you a plausible mechanism that's new and then that lends credence.
link |
And part of what happens is illusory social comparison.
link |
Think of Instagram.
link |
People are posting things that are not accurate representation of their life or life events.
link |
In fact, they will stage things, but the people that are looking at these, they take it often
link |
as real and so they get downward social comparison and this is like compared to how you and I
link |
probably live where we may get one or two of those events a week, they're getting them
link |
And so it's a plausible mechanism that why it might be driving people into a more depressed
link |
Okay, the flip side of that is because there's a greater, greater gap going from real world
link |
to Instagram world, you start to be able to laugh at it and realize that it's artificial.
link |
So for example, even just artificial filters, people start to realize like, there's like,
link |
it's the same kind of gap as there is between the video game world and the real world.
link |
In the video game world, you can do all kinds of wild things.
link |
Grand theft auto, you can shoot people up, you can do whatever the heck you want.
link |
In the real world, you can't and you start to develop an understanding of how to have
link |
fun in the virtual world and in the physical world.
link |
And I think it's just as a pushback, I'm not saying either is true though, those are very
link |
interesting claims.
link |
The more ridiculously out of touch Instagram becomes, the easier you can laugh it off potentially
link |
in terms of the effect it has on your psyche.
link |
I'll respond to that.
link |
But at some point, we should get back to Flo.
link |
As we engage in Flo.
link |
You laugh at the shampoo commercial and you buy the shampoo.
link |
There's a capacity for tremendous bullshitting because of the way these machines are designed
link |
to trigger salience without triggering reflective truth seeking.
link |
I'm thinking of common examples because sometimes you can laugh all the way to the bank.
link |
You can laugh and not buy the shampoo.
link |
There's many cases, so I think you have to laugh hard enough.
link |
You do have to laugh hard enough, but the advertisers get millions of dollars precisely
link |
because for many, many people, it does make you buy the shampoo and that's the concern.
link |
And maybe the machine of social media is such that it optimizes the shampoo buying.
link |
The point I was trying to make is whether or not that particular example is ultimately
link |
right, the possibility of transfer failure is a real thing.
link |
And I want to contrast that to an experience I had when I was in grad school.
link |
I had been doing Tai Chi Chuan about three or four years, very religiously, both senses
link |
of the word, like three or four hours a day and reading all the literature and I was having
link |
all the weird experiences, cold as ice, hot as lava, all that stuff and it's ooh, right?
link |
But my friends in grad school, they said to me, what's going on?
link |
And I said, what do you mean?
link |
And they said, well, you're a lot more balanced in your interactions and you're a lot more
link |
flowing and you're a lot more sort of flexible and you adjust more and I realized, oh, and
link |
this was the sort of Taoist claim around Tai Chi Chuan that it actually transfers in ways
link |
that you might not expect.
link |
You start to be able, and I've now noticed that, I now notice how I'm doing Tai Chi even
link |
in this interaction and how it can facilitate and afford and so there's a powerful transfer
link |
and that's what I meant by flow wisely, not only flow in a way that's making sure that
link |
you're distinguishing causation from correlation, which flow can do, but find how to situate
link |
it, home it so that it will percolate through your psyche and permeate through many domains
link |
Is there something you could say similar to our discussion about mindfulness and meditation
link |
and contemplation about the world that psychedelics take our mind?
link |
Where does the mind go when it's on psychedelics?
link |
I want to remind you of something you said, which is a gem.
link |
It's not so much the experience, but the degree to which it can be integrated back.
link |
So here's a proposal that comes from Woodward and others, a lot of convergence around this.
link |
Carhartt Harris is talking about it similarly in the entropic brain, but I'm not going to
link |
talk first about psychedelics.
link |
I'm going to talk about neural networks and I'm going to talk about a classic problem
link |
in neural networks.
link |
So neural networks, like us with intuition and implicit learning, are fantastic at picking
link |
up on complex patterns.
link |
Which neural networks are we talking about?
link |
I'm talking about a general, just general...
link |
Both artificial and biological?
link |
I think at this point, there is no relevant difference.
link |
So one of the classic problems because of their power is they suffer from overfitting
link |
to the data, or for those of you who are in a statistical orientation, they pick up patterns
link |
in the sample that aren't actually present in the population.
link |
And so what you do is there's various strategies.
link |
You can do dropout where you periodically turn off half of the nodes in a network.
link |
You can drop noise into the network.
link |
And what that does is it prevents overfitting to the data and allows the network to generalize
link |
more powerfully to the environment.
link |
I proposed to you that that's basically what psychedelics do.
link |
They basically do significant constraint reduction.
link |
And so you get areas of the brain talking to each other that don't normally talk to
link |
each other, areas that do talk to each other, not talking to each other, down regulation
link |
of areas that are very dominant, like the default mode network, et cetera.
link |
And what that does is exactly something strongly analogous to what's happening in dropout or
link |
putting noise into the data.
link |
And by the way, if you give human beings an insight problem that they're trying to solve
link |
and you throw in some noise, like literally static on the screen, you can trigger an insight
link |
So like literally very simplistic kind of noise to the perception system.
link |
It can break it out of overfitting to the data and open you up.
link |
Now, that means, though, that just doing that in and of itself is not the answer because
link |
you also have to make sure that the system can go back to exploring that new space properly.
link |
This isn't a problem with neural networks.
link |
You turn off dropout and they just go back to being powerful neural networks, and now
link |
they explore the state space that they couldn't explore before.
link |
Human beings are a little bit more messy around this, and this is where the analogy does get
link |
a little bit strained.
link |
So they need practices that help them integrate that opening up to the new state space so
link |
they can properly integrate it.
link |
So beyond Leary's state and setting, I think you need another S. I think you need sacred.
link |
You need, psychedelics need to be practiced within a sapiential framework, a framework
link |
in which people are independently and beforehand improving their abilities to deal with self
link |
deception and afford insight and self regulate.
link |
This is, of course, the overwhelming way in which psychedelics are used by indigenous
link |
And I think if we put them into that context, then they can help the project of people self
link |
transcending, cultivating meaning and increasing wisdom.
link |
But if I think we remove them out of that context and put them in the context of commodities
link |
taken just to have certain phenomenological changes, we run certain important risks.
link |
So using the term of higher states of consciousness.
link |
Is consciousness an important part of that word?
link |
Is it a higher state or is it a detour, a side road on the main road of consciousness?
link |
Where do we go here?
link |
I think the psychedelic state is on a continuum.
link |
There's insight and then flow is an insight cascade.
link |
There's flow and then you can have sort of psychedelic experiences, mind revealing experiences,
link |
but they overlap with mystical experiences and they aren't the same.
link |
So for example, in the Griffiths lab, they gave people psilocybin and they taught them
link |
ahead of time sort of the features of a mystical experience and only a certain proportion of
link |
the people that took the psilocybin went from a psychedelic into a mystical experience.
link |
What was interesting is the people that had the mystical experience had measurable and
link |
longstanding change to one of the big five factors of personality.
link |
They had increased openness, openness is supposed to actually go down over time and these traits
link |
aren't supposed to be that malleable and it was significantly like altered, right?
link |
But imagine if you just created more openness in a person, right?
link |
And they're now open to a lot more and they want to explore a lot more, but you don't
link |
give them the tools of discernment.
link |
That could be problematic for them in important ways.
link |
That could be very problematic.
link |
Yes, I got it, but you know, so you have to land the plane in a productive way somehow
link |
integrated back into your life and how you see the world and how you frame your perception
link |
And when people do that, that's when I call it a transformative experience.
link |
Now the higher states of consciousness are really interesting because they tend to move
link |
people from a mystical experience into a transformative experience, because what happens in these
link |
experiences is something really, really interesting.
link |
They get to a state that's ineffable, they can't put it into words, they can't describe
link |
it, but they're in this state temporarily and then they come back and they do this.
link |
They say, that was really real and this in comparison is less real.
link |
So I remember that platonic meta desire, I want to change my life myself so that I'm
link |
more in conformity with that really real, and that is really odd, Lex, because normally
link |
when we go outside of our consensus intelligibility, like a dream state, we come back from it,
link |
we say, that doesn't fit into everything, therefore it's unreal.
link |
They do the exact opposite.
link |
They come out of these states and they say, that doesn't fit into this consensus intelligibility
link |
and that means this is less real.
link |
They do the exact opposite and that fascinates me.
link |
Why do they flip our normal procedure about evaluating alternative states?
link |
The thing is those higher states of consciousness, precisely because they have that ontonormativity,
link |
the realness that demands that you make a change in your life, they serve to bridge
link |
between mystical experiences and genuine transformative experiences.
link |
So you do think seeing those as more real is productive because then you reach for them.
link |
So Jaden's done work on it, and again, all of this stuff isn't recent, so we have to
link |
take it with a grain of salt, but by a lot of objective measure, people who do this,
link |
who have these higher states of consciousness and undertake the transformative process,
link |
their lives get better, their relationships improve, their sense of self improves, their
link |
anxieties go down, depression, like all of these other measures, the needles are moved
link |
on these measures by people undergoing this transformative experience.
link |
Their lives, by many of the criteria that we judge our lives to be good, get better.
link |
I have to ask you about this fascinating distributed cognition process that leads to mass formation
link |
of ideologies that have had an impact on our world.
link |
So you spoke about the clash of the two great pseudo religious ideologies of Marxism and
link |
Especially their clash on the Eastern Front.
link |
Can you explain the origin of each of these, Marxism and Nazism, in a kind of way that
link |
we have been talking about the formation of ideas?
link |
Hegel is to Protestantism what Thomas Aquinas is to Catholicism.
link |
He was the philosopher who took German Protestantism and also Kant and Fichte and Schelling, and
link |
he built a philosophical system.
link |
He explicitly said this, by the way.
link |
He wanted to bridge between philosophy and religion.
link |
He explicitly said that.
link |
I'm not foisting that on him.
link |
He said it repeatedly in many different places.
link |
So he's trying to create a philosophical system that gathered to it, I think, the core mythos
link |
The core mythos of Christianity is this idea of a narrative structure to reality in which
link |
progress is real, in which our actions now can change the future.
link |
We can co participate with God in the creation of the future, and that future can be better.
link |
It can reach something like a utopia or the promised land or whatever.
link |
He created a philosophical system of brilliance, by the way.
link |
But basically what it did was it took that religious vision and gave it the air of philosophical
link |
intelligibility and respect.
link |
And then Marx takes that and says, you know that process by which the narrative is working
link |
itself out that Hegel called dialectic, I don't think it's primarily happening in ideas.
link |
I think it's happening primarily between classes within socioeconomic factors.
link |
But it's the same story.
link |
Here's this mechanism of history, it's teleological, it's going to move this way, it can move towards
link |
We can either participate in furthering it, like participating in the work of God, or
link |
we can thwart it and be against it.
link |
And so you have a pseudo religious vision.
link |
It's all encompassing.
link |
Think about how Marxism is not just a philosophical position, it's not just an economic position.
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It's an entire worldview, an entire account of history, and a demanding account of what
link |
human excellence is.
link |
And it has all these things about participating, belonging, fitting to.
link |
But it's very, in Marx's case, it's very pragmatic or directly applicable to society, to where
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it leads to, it more naturally leads to political ideologies.
link |
But I think Marx, to a very significant degree, inherits one of Hegel's main flaws.
link |
Hegel is talking about all this and he's trying to fit it into post Kantian philosophy.
link |
So for him, it's ultimately propositional, conceptual.
link |
He like everybody after Descartes is very focused on the propositional level, and he's
link |
not paying deep attention to the nonpropositional.
link |
This is why the two great critics of Hegel, Nietzsche and Kierkegaard, they're trying
link |
to put their finger on the nonpropositional, the nonconceptual, the will to power or faith
link |
in Kierkegaard, and they're trying to bring out all these other kinds of knowing as being
link |
That's why Kierkegaard meant when he said, Hegel made a system and then he sat down beside
link |
And so Marxism is very much, it is activist, it's about reorganizing society, but the transformation
link |
in individuals is largely ideological, meaning it's largely about these significant propositional
link |
changes and adopting a set of beliefs.
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When it came in contact with the Soviet Union or with what became the Soviet Union, why
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do you think it had such a powerful hold on such a large number of people?
link |
Not Marxism, but implementation of Marxism in the name of communism.
link |
Because it offered people, I mean, it offered people something that typically only religions
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had offered, and it offered people the hope of making a new man, a new kind of human being
link |
And when you've been living in Russia, in which things seem to be locked in a system
link |
that is crushing most people, getting the promise in the air of scientific legitimacy
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that we can make new human beings and a new world and in which happiness will ensue, that's
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an intoxicating proposal.
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You get sort of, like I said, you get all of the intoxication of a religious utopia,
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but you get all the seeming legitimacy of claiming that it's a scientific understanding
link |
of history and economics.
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It's very popular to criticize communism, Marxism these days, and I often put myself
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in the place before any of the implementations came to be, I tried to think if I would be
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able to predict what the implementations of Marxism and communism would result in, in
link |
And I'm not sure I'm smart enough to make that prediction.
link |
Because at the core of the ideas are respecting, with Marx it's very economics type theory,
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so it's basically respecting the value of the worker and the regular man in society
link |
for making a contribution to that society.
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And to me that seems like a powerful idea, and it's not clear to me how it goes wrong.
link |
In fact, it's still not clear to me why the hell would Stalin happen, or Mao happen.
link |
There's something very interesting and complex about human nature in hierarchies, about distributed
link |
cognition that results in that, and it's not trivial to understand.
link |
So, I mean, I wonder if you could put a finger on it.
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Why did it go so wrong?
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So I think, you know, what Ohana talks about in The Intellectual History of Modernity talks
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about the Promethean spirit, the idea, the really radical proposal.
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And think about how it's not so radical to us, and in that sense Marxism has succeeded.
link |
The radical proposal that you see even in the French Revolution, and don't forget the
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terror comes in the French Revolution too, that we can make ourselves into godlike beings.
link |
Think of the hubris in that, and think of the overconfidence to think that we so understand
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human nature and all of its complexities and human history, and how religion functioned,
link |
that we can just come in with a plan and make it run.
link |
To my mind, that Promethean spirit is part of why it's doomed to fail, and it's doomed
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to fail in a kind of terrorizing way, because the Promethean spirit really licenses you
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to do anything, because the ends justify the means.
link |
The ends justify the means really free you to do some of, basically, well, commit atrocities
link |
Ground zero with Pol Pot and the Khmer Rouge, right, exactly.
link |
And you can only believe in an ends that can justify any means if you believe in a utopia,
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and you can only believe in the utopia if you really buy into the Promethean spirit.
link |
So is that what explains Nazism?
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So Nazism is part of that, too.
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The Promethean spirit that we can make ourselves into supermen, ubermensch, right?
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And Nazism is fueled very much by appropriating and twisting sort of Gnostic themes that are
link |
very prevalent, Gnosticism tends to come to the fore when people are experiencing increased
link |
And don't forget, the Weimar Republic is like a meaning crisis gone crazy on all levels.
link |
Everybody's suffering domicile, everybody's home and way of life and identity and culture
link |
and relationship to religion and science, all of that, right?
link |
So Nazism comes along and offers a kind of Gnosticism, again, twisted, perverted.
link |
I'm not saying that all Gnostics are Nazis, but there is this Gnostic mythology, mythos,
link |
and it comes to the fore.
link |
I remember, and this stuck with me in undergrad, I was taking political science, and the professor
link |
extended lecture on this, and it still rings true for me, says, if you understand Nazism
link |
as just a political movement, you have misunderstood it.
link |
It is much more a religious phenomenon in many ways.
link |
Is it religious in that the loss of religion?
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So is it a meaning crisis?
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Or is it out of a meaning crisis every discovery of religion in a Promethean type of...
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I think it's the latter.
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I think there's this vacuum created.
link |
In that context, is Hitler the central religious figure?
link |
And also, did Nazi Germany create Hitler, or did Hitler create Nazi Germany?
link |
So in this distributed cognition where everyone's having a dialogue, what's the role of a charismatic
link |
Is it an emergent phenomena, or do you need one of those to kind of guide the populace?
link |
I hope it's not a necessary requirement.
link |
I hope that the next Buddha can be the Sangha rather than a specific individual.
link |
But I think in that situation, Hitler's charisma allowed him to take on a mythological, in
link |
the proper sense, archetypal...
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He became deeply symbolic, and he instituted all kinds of rituals, all kinds of rituals,
link |
and all kinds of mythos.
link |
There's all this mythos about the master race, and there's all these rituals.
link |
The swastika is, of course, itself a religious symbol.
link |
There's all of this going on because he was tapping into the fact that when you put people
link |
into deeper and deeper meaning scarcity, they will fall back on more and more mythological
link |
ways of thinking in order to try and come up with a generative source to give them new
link |
I should say meaning participating behavior.
link |
Is this a word you avoid?
link |
Because I think part of what we're wrestling with here is resisting the Enlightenment,
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I mean the historical period in Europe, the idea that evil and sin can just be reduced
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to immorality, individual human immorality.
link |
I think there's something deeper in the idea of sin than just immoral.
link |
I think sin is a much more comprehensive category.
link |
I think sin is a failure to love wisely so that you ultimately engage in a kind of idolatry.
link |
You take something as ultimate, which is not.
link |
And that can tend to constellate these collective agents, I call them hyperagents, within distributed
link |
cognition that have a capacity to wreak havoc on the world that is not just due to a sort
link |
of a sum total of immoral decisions.
link |
This goes to Hannah Arendt's thing, and the banality of Eichmann.
link |
She was really wrestling with it, and I think she's close to something, but I think she's
link |
Eichmann is just making a whole bunch of immoral decisions, but it doesn't seem to capture
link |
the gravity of what the Nazis did, the genocide and the warfare.
link |
And she's right, because you're not going to get just the summation of a lot of individual
link |
rather banal immoral choices adding up to what was going on.
link |
You're getting a comprehensive parasitic process within massive distributed cognition that
link |
has the power to confront the world and confront aspects of the world that individuals can't.
link |
And I think when we're talking about evil, that's what we're trying to point to.
link |
This is a point of convergence between me and Jonathan Paget.
link |
We've been talking about this.
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So the word sin is interesting.
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Are you comfortable using the word sin?
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Because it's so deeply rooted in religious texts.
link |
And in part, and I struggle around this because I was brought up as a fundamentalist Christian,
link |
and so that is still there within me.
link |
There's trauma associated with that.
link |
Probably layers of self deception mechanisms.
link |
That you're slowly escaping.
link |
And trying to come into a proper respectful relationship with Christianity via a detour
link |
through Buddhism, Taoism, and pagan Neoplatonism.
link |
Trying to find a way how to love wisely.
link |
And so I think the term sin is good because somebody may not be doing something that we
link |
would prototypically call immoral, but if they're failing to love wisely, they are disconnecting
link |
themselves in some important way from the structures of reality.
link |
And I think it was Hume.
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Hume says, you know, people don't do things because they think it's wrong.
link |
They do a lesser good in place of a greater good.
link |
And that's a different thing than being immoral.
link |
Immoral, we're saying, you're doing something that's wrong.
link |
It's like, well, no, no, you know, I'm loving my wife.
link |
That's a great thing, isn't it?
link |
But if you love your wife at the expense of your kids, like, wow, maybe something's going
link |
Well, I love my country.
link |
But should you love your country at the expense of your commitment to the religion you belong
link |
I mean, people should wrestle with these questions.
link |
And I think sin is a failure to wrestle with these questions properly.
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To be content with the choices you've made without considering, is there a greater good
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that could be done?
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Your lecture series on The Meaning Crisis puts us in dialogue in the same way as with
link |
the podcast with a bunch of fascinating thinkers throughout history.
link |
For example, Paul Corbin, the man Carl Jung, Tillich, Barfield, is there, can you describe,
link |
this might be challenging, but one powerful idea from each that jumps to mind?
link |
So for Heidegger, one real powerful idea that has had a huge influence on me, he's had a
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huge influence on me in many ways.
link |
He's a big influence on what's called 4E Cognitive Science.
link |
And this whole idea about the nonpropositional, that was deeply afforded by Heidegger and
link |
But I guess maybe the one idea, if I had to pick one, is his critique of ontotheology,
link |
his critique of the attempt to understand being in terms of a supreme being, something
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like that, and how that gets us fundamentally messed up and we get disconnected from being
link |
because we are overfocused on particular beings.
link |
We're failing to love wisely.
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We're loving the individual things and we're not loving the ground from which they spring.
link |
Can you explain that a little more?
link |
What's the difference between the being and the supreme being and why that gets us into
link |
So, well, we talked about this before, the supreme being is a particular being, whereas
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being is no thing.
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It's not any particular kind of thing.
link |
And so if you're thinking of being as a being, you're thinking of it in a thingy way about
link |
something that is fundamentally no thingness.
link |
And so then you're disconnecting yourself from presumably ultimate reality.
link |
This takes me to Tillich.
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Tillich's great idea is understanding faith as ultimate concern rather than a set of propositions
link |
that you're asserting, right?
link |
So what are you ultimately concerned about?
link |
What do you want to be in right relationship to, ratio religio?
link |
And is that ultimate?
link |
Is that the ultimate reality that you conceive of?
link |
Are those two things in sync?
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This has had a profound influence on me and I think it's a brilliant idea.
link |
So some of the others, how do they integrate?
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Maybe this is Carl Jung and Freud.
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Which team are you on?
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Freud is the better writer, but Jung has, I think, a model of the psyche that is closer
link |
to where cognitive science is heading.
link |
He's more prescient.
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Which aspect of his model of the psyche?
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So Freud has a hydraulic model.
link |
The psyche is like a steam engine.
link |
Things are under pressure and there's a fluid that's moving around.
link |
It's like, like this is a record note of this.
link |
Jung has an organic model.
link |
The psyche is like a living being.
link |
It's doing all this opponent processing.
link |
It's doing all of this self transcending and growing.
link |
And I think that's a much better model of the psyche than the sort of steam engine model.
link |
What do you think about their view of the subconscious mind?
link |
What do you think their view and your own view of what's going on there in the shadow?
link |
So all bad stuff, some good stuff, any stuff at all?
link |
Well, I mean, both Freud and Jung are only talking about the psychodynamic unconscious,
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which is only a small part of the unconscious.
link |
Can you elaborate on the psychodynamic?
link |
They're talking about the aspects of the unconscious that have to do with your sort of ego development
link |
and how you are understanding and interpreting yourself.
link |
What else is there?
link |
There's the unconscious that allows you to turn the noise coming out of my face hole
link |
There's the unconscious that says, yeah, all that stuff, which is huge and powerful.
link |
And they didn't think about that.
link |
They're focused on the big romantic stuff that you have to deal with through psychotherapy,
link |
that kind of stuff.
link |
Which is relevant and important.
link |
I'm not dismissing.
link |
I'm not saying it doesn't exist, but it's certainly not all of the unconscious.
link |
A lot of work that's going on, my colleague and deep friend, Anderson Todd is about, can
link |
we take the Jungian stuff and the cognitive science stuff and can we integrate it together
link |
And so he's working on that, exactly that project.
link |
But nevertheless, your sense is there is a subconscious.
link |
Or at least an unconscious.
link |
I like the term unconscious.
link |
And Jung continually reminded people that the unconscious is unconscious, that we're
link |
not conscious of it.
link |
And that's its fundamental property.
link |
Yeah, and then isn't the task of therapy then to bring, to make the unconscious conscious?
link |
Yeah, to a degree, right?
link |
But also, I mean, yeah, to bring consciousness where there was unconscious is part of Jung's
link |
But it's also not the thought that that can be completed.
link |
Part of why you're extending the reach of the conscious mind is it so it can enter into
link |
a more proper dialogical relationship with the self organizing system of the unconscious
link |
What did they have to say about the motivations of humans?
link |
So for Freud, jokingly, I said, you know, sex, so much of our mind is developed in our
link |
young age, sexual interactions with the world or whatever, hence the thing about the edible
link |
complex and all, you know, I wanted to have sex with your mother.
link |
What do you think about their description about what motivates humans?
link |
And what do you think about the will to power from Nietzsche?
link |
Which camp are you in there?
link |
What motivates humans?
link |
I think Plato is right.
link |
And I think there's a connection for me.
link |
Plato's my first philosopher, Jung's my first psychologist, and Jung is very much the Plato
link |
You never forget your first.
link |
And I think we have, I reject the monological mind, I reject the monophasic mind model.
link |
I think we are multi centered.
link |
I think we have different centers of motivation that operate according to different principles
link |
to satisfy different problems, and that part of the task of our humanity is to get those
link |
different centers into some internal culture by which they are optimally cooperating rather
link |
than in conflict with each other.
link |
What advice would you give to young people today?
link |
They're in high school trying to figure out what they're going to do with their life.
link |
Maybe they're in college.
link |
What advice would you give how to have a career they can be proud of or how to have a life
link |
they can be proud of?
link |
So the first thing is find an ecology of practices and a community that supports them without
link |
involving you in believing things that contravene our best understood science so that wisdom
link |
and virtue, especially how they show up in relationships, are primary to you.
link |
This will sound ridiculous, but if you take care of that, the other things you want are
link |
more likely to occur.
link |
Because what you want at when you're approaching your death is what were the relationships
link |
you cultivated to yourself, to other people, to the world, and what did you do to improve
link |
the chance of them being deep and profound relationships?
link |
That's an interesting ecology of practice, finding a place where a lot of people are
link |
doing different things that are interesting interplay with each other, but at the same
link |
time is not a cult where ideas can flourish.
link |
How the hell do you know?
link |
Because in a place where people are really excited about doing stuff, that's very ripe
link |
for cult formation.
link |
Especially if they're awash in a culture in which we have ever expanding waves of bullshit.
link |
Try to keep away from the bullshit is the advice.
link |
No, I mean, I take this very seriously and I was with a bunch of people in Vermont at
link |
the respond retreat, people, Rafe Kelly was there, a bunch of people who have set up ecologies
link |
of practices and created communities.
link |
And I have good reason to find all of these people trustworthy.
link |
And so we gathered together to try and generate real dialogos, flow in distributed cognition,
link |
exercise the collective intelligence, and try and address that problem, both in terms
link |
of metachurriculum that we can offer emerging communities, in terms of practices of vetting,
link |
how we will self govern the federation we're forming so that we can resist gurufication.
link |
Gurufication of people or ideas?
link |
Some of us just get unlucky.
link |
Some of us get unlucky and we all at respond, we all had a tremendous sense of urgency around
link |
this, but we were trying to balance it about not being premature, but there was going to,
link |
I mean, we're going to produce a metachurriculum that's coming in months, there's going to
link |
be a scientific paper about integrating the scientific work on wisdom with this practitioner
link |
based ideas about the cultivation of wisdom, there's going to be projects about how we
link |
can create a self correcting vetting system so we can say to people, we think this ecology
link |
is legit, it's in good fellowship with all these other legit ecologies, we don't know
link |
about that one, we're hesitant about that one, it's not in good fellowship, we have
link |
concerns, here's why we have our concerns, et cetera.
link |
And you may say, well, who are you to do that?
link |
It's like nobody, but somebody's got to do it, right?
link |
And that's what it comes down to, and so we're going to give it our best effort.
link |
You talked about the meaning crisis in human civilization, but in your own personal life,
link |
what has been a dark place you've ever gone in your mind?
link |
Has there been difficult times in your life where you've really struggled?
link |
So when I left fundamentalist Christianity, and for a while I was just sort of a hard
link |
bitten atheist, the problem with leaving the belief structure was that I didn't deal with
link |
all the nonpropositional things that had gotten into me, all the procedures and habits and
link |
all the perspectives and all the identities and the trauma associated with that.
link |
So I required therapy, it required years of meditation and Tai Chi, and I'm still wrestling
link |
with it, but for the first four or five years, I would... I described it like this, I called
link |
it the black burning.
link |
I felt like there was a blackness that was on fire inside of me, precisely because the
link |
religion had left a taste for the transcendent in my mouth, but it had... The food it had
link |
given me, food in square quotes, had soured in my stomach and made me nauseous, and the
link |
juxtaposition of those seemed like an irresolvable problem for me.
link |
That was a very, very dark time for me.
link |
Did it feel lonely?
link |
When it was very bad, it felt extremely lonely and deeply alienating.
link |
The universe seemed absurd, and there was also existential anxiety.
link |
I talk about these things for a reason.
link |
I don't just talk about them as things I'm pointing to.
link |
I'm talking about them as seeing in myself and in people I care, having undergone them
link |
and how they can bring you close to self destructive... I started engaging in kinds of self destructive
link |
So the meaning crisis to you is not just the thing you look outside and see many people
link |
You yourself have struggled.
link |
But that's, in fact, the narrative, is I struggled with it, thinking it was a purely personal,
link |
idiosyncratic thing.
link |
I started learning the kog sai, I started doing the tai chi and the meditation, I started
link |
doing all this Socratic philosophy.
link |
And when I started to talk about these pieces, I saw my students eyes light up, and I realized,
link |
wait, maybe this isn't just something I'm going through.
link |
And talking to them and then doing the research and expanding it out, it's like, oh, many
link |
people in a shared fashion and also in an individual lonely fashion are going through
link |
Well, we talked a lot about wisdom and meaning, and you said that the goal is to love wisely.
link |
So let me ask about love.
link |
What's the role of love in the human condition?
link |
I mean, it's even central to reason and rationality.
link |
This is Plato, but Spinoza, the most logical of the rationalists.
link |
The ethics is written like Euclid's geometry, but he calls it the ethics for a reason, because
link |
he wants to talk about the blessed life.
link |
And what does he say?
link |
He says that ultimately reason needs love, because love is what brings reason out of
link |
being entrapped in the gravity well of egocentrism.
link |
And Murdoch, Iris Murdoch said, I think really beautifully, love is when you painfully realize
link |
that something other than yourself is real.
link |
Escaping the gravity well of egocentrism.
link |
A beautiful way to end it.
link |
And you're a beautiful human being.
link |
Thank you for struggling in your own mind with the search for meaning and encouraging
link |
others to do the same.
link |
And ultimately to learn how to love wisely.
link |
Thank you so much for talking today.
link |
It's been a great pleasure, Lex.
link |
I really enjoyed it a lot.
link |
Thank you so much.
link |
Thanks for listening to this conversation with Jon Verweke.
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To support this podcast, please check out our sponsors in the description.
link |
And now let me leave you with some words from Hermann Hesse in Siddhartha.
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I've always believed, and I still believe, that whatever good or bad fortune may come
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our way, we can always give it meaning and transform it into something of value.
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Thank you for listening and hope to see you next time.