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  • I'm very pleased today to be talking to

  • Dr. Steven Pinker from Harvard University

  • He's the Johnstone family professor in the Department of Psychology there and has taught additionally at Stanford and MIT

  • He's an experimental psychologist who conducts research in visual cognition psycho linguistics and social relations

  • Dr. Pinker grew up in Montreal and earned his BA from McGill and his PhD from Harvard

  • He's won numerous prizes for his research his teaching and his nine books

  • Including the language instinct how the mind works

  • The blank slate the better angels of our nature and the sense of style

  • he's an elected member of the National Academy of Sciences a two-time Pulitzer Prize finalist a

  • humanist of the year a

  • recipient of nine honorary doctorates and one of foreign policies world taught

  • 100 public intellectuals and times

  • 100 most influential people in the world today

  • He's chair of the usage panel of the American Heritage Dictionary

  • And writes frequently for the New York Times The Guardian and other publications

  • Enlightenment now, the case for reason science humanism and progress, was his tenth and best-selling book

  • published in February 2018

  • and It's very nice, by the way

  • to have the opportunity to speak with you again, and thanks very much for making the time

  • Thank You Jordan

  • PETERSON: So, can I ask you it's been about a year since we talked last I guess I'd like to ask you

  • First of all, personally, what's this year been like for you? You've become a much more controversial figure

  • I would say than

  • would really be predicted but

  • you've always seemed to me to be a

  • solid reliable

  • interesting

  • mainstream scientists not someone who would attract a tremendous amount of critical

  • Attention and yet you've become well oddly enough

  • associated with the intellectual dark web what ever that happens to be and so much of what you're doing is

  • controversial and so, what's that being like and what's your life be like over the last while

  • Yeah, you wouldn't think that a defensive reason science humanism and progress would be

  • incendiary and I'm hardly a flame thrower and.. and as you note

  • I have put forward some pretty controversial ideas in the past such as that.. uh.. men and women aren't indistinguishable

  • and that we all Harbor some unsavory motives like

  • Revenge and dominance but saying the world has gotten better turns out to be a radical

  • inflammatory hypothesis there... uh...

  • there are there's first of all just sheer incredulity because the you of the world that you get from

  • Journalism is so different from the view of the world when you get from data because journalism reports everything that goes wrong

  • It doesn't report things that go right, and so if they're more things that go right every year. There's just no way of

  • Learning about it if you know the world from the papers and so there's just sheer disbelief. I'm talking about there are

  • intellectual factions that are committed to the idea that the world has never been worse than it is now and

  • data on human progress undermines

  • Some of their their foundational beliefs and then so that does attract

  • some some opposition people think of it as a defense of

  • neoliberal capitalism or a defense of the opposite, secular humanism

  • Traditional liberalism and so does get some people exorcised

  • Basically anyone if you're a social critic if your reputation comes on saying what's going wrong about the current society.

  • then

  • You're kind of committed to the idea that things have gotten gotten worse and the idea that things are

  • Not as bad as they used to be not as bad as they could be is an insult to that

  • those core beliefs

  • Yeah, well, it's it's a surprising thing because well and so so let's let's talk about that a little bit

  • I mean, here's some of the things I know,

  • I think I know and

  • Maybe you could describe some of the things, you know

  • And like I started learning that the world

  • had been improving when I worked for a UN committee about five years ago now and started looking at the

  • data on

  • Ecology and sustainable economic development and that's like there's some bad ecological news

  • I think that what we're doing to the oceans is

  • Fundamentally unforgivable and and foolish beyond belief, but there's some ecological news. That's of

  • Surprising positivity like there is a paper published in Nature not so long ago

  • Stating for example that an area twice the size of the US has greened in the last

  • 15 years think it was last 15 or 20 years that actually happened to be as a consequence of increased carbon dioxide because

  • Plants can keep their pores closed if there's more carbon dioxide and so they can live in more

  • semi-arid areas and

  • There's more forests in the northern hemisphere than there were a hundred years ago and more forests in India and China

  • Than there were 30 years ago. And then this has gone along with it massively improved stan... standard of living

  • The child mortality rate in Africa is now the same as it was in Europe in 1952, which is a

  • statistic that I just regard is

  • absolutely miraculous, the

  • African economies are growing, sub-saharan African economies seem to be growing faster at the moment if the stats are reliable then

  • economies anywhere else in the world

  • Partly because the Africans are getting connected electronically and have access to reasonable information into something

  • Approximating let's say stable currency

  • alternatives, um...

  • There... there's people are the rate of poverty is diminishing at an amazing rate

  • Right, we have poverty

  • Considering it at a dollar ninety a day between 2000 and 2012 and I've read criticisms of that saying well

  • that was an arbitrary number, but if you look at

  • $3.80 a day

  • You see the same

  • Decline if you look at $7.60 a day

  • You see the same decline not as precipitous and even the UN not known I would say for its optimistic

  • Prognostications estimates that at this rate by the year 2030 there won't be anyone in the world

  • Who's living below the current poverty level? So...

  • so there are some positive statistics so

  • What... what... what... what would you like to add to that?

  • Oh yes, and those are all of those those numbers are reported in graphs in enlightenment now, but also what else?

  • Illiteracy is declining

  • rates of uh... of uh...

  • Violent crime including violence against women and children are declining, child labor is declining

  • Death and warfare is declining how people have more leisure time. They have more access to

  • small luxuries like ear and

  • Reporting on plane fare, so it's funny that that all of these

  • Examples of human progress which one would think indicate the attempt to make the world a better place? It's not just do-gooding

  • It's not romantic. It's not utopian. We really can improve the world if we set our minds to do it should-should around so much anger

  • Partly because they people are so unused to thinking that things have gotten better, but they confuse it with

  • Certain kinds of magical thinking such as...

  • that things.. that this must mean that there is a force in the universe that that

  • Carries us ever upward that just makes progress happen by itself, which is the exact opposite to reality the universe

  • Not only doesn't care about us. But as a number of features that are constantly pushing back at us like like like entropy like

  • like pathogens

  • Entropies a bad one

  • Entry entropy is is the is the root of all human suffering

  • So here this doesn't care about us

  • I've read to other things that are peculiar that are so interesting and well, okay, so first of all, um,

  • It's pretty hard on the Marxists. I would say because

  • Even though there is inequality and inequality is a problem

  • first of all, it doesn't look like

  • Inequality can be placed at the feet of capitalism. It seems to me to be a far more intractable problem than that

  • second it's clear that the poor are getting richer despite the fact of inequality and third and this is hard on the

  • environmentalists I think is that it turns out that if you

  • Get people's income up to about five thousand dollars a year in terms of gross domestic product

  • They actually start to care about the environment

  • Which I suppose is because they're not worried about dying

  • Instantly that day or that week and so we seem to be in this perverse

  • situation for a pessimist where

  • We could make people

  • wealthy and

  • in in a positive manner and

  • We could make the world a better place simultaneously and that does seem to be very hard on

  • ideologue whose

  • ideology is predicated on a

  • Fundamental pessimism where you get the other people like the biologists do this sometimes and say well, yeah, we're purchasing all this short-term

  • prosperity

  • you know for these billions of people but at the cost of some medium to long term

  • eventual precipitous, you know

  • apocalyptic collapse and it's very difficult to formulate an argument against that kind of idea because

  • Well, you never know when some yeah, I think this is one of the thing tell him takes you to task for doesn't he?

  • Yes, I even though I actually have pretty extensive

  • coverage of the tail risks both in the better angels of our nature and in enlightenment now

  • and and indeed we do we cannot take

  • incremental improvement as itself an indication that the

  • Risk of catastrophe is at an acceptable level it may not be uh...

  • It's very hard to estimate what the risk of it

  • catastrophe is but there are certainly some that we that we ought to take very seriously

  • You're on the other hand the fact that you mentioned

  • uh...

  • Are often resisted by people in the green movement

  • I'm just going to lean down and pick up my earbud which rolled across the floor

  • Ah, but if anything it should give hope and succor to the environmental movement because it shows that

  • it is not true that we have to choose between

  • Economic growth which people do not want to give up and protecting the environment

  • That we can have both and indeed. There are some ways in which they go together the

  • nations that have done the most to clean up their

  • environment in the last ten years are the wealthiest nations because they can afford it if you're dirt-poor as you mentioned the your first

  • Priority is putting food on the table and a roof over your head and the you know

  • The fate of the white rhinoceros is pretty pretty low on your list of priorities

  • And you might be willing to put up with some smog in order to have electricity

  • It's really awful to do (without) electricity. And I know having visited cities like Mumbai which are horribly polluted

  • And and they are awful, but it would be much worse to not have any electricity

  • Well on the other hand when you get more prosperous, then you willing to spring for the cleaner energy

  • and you can afford the clean your energy and as you mentioned your

  • values tend to climb a hierarchy and more

  • long term

  • Future concerns loom larger in your value system so it's an odd

  • Assumption that both the hard right and the hard green have in common

  • Which is that if we want to protect the environment we have to sacrifice

  • Prosperity go back to a simpler more peasant

  • Style of life the hard greens say well that we've got to give up modernity give up capitalism

  • go back to what are you living off the land the

  • Hard right says well, I don't want to do that. No one wants to do that

  • So to hell with the environment if the reality is that if both policy and technology are deployed intelligence

  • they ought to be then we can afford to protect the environment without going backwards and foregoing all of the

  • benefits of modernity, right

  • I was I was shocked when I started to learn about this the fact that there was so much good both

  • economic and ecological news

  • with the economic news, perhaps being somewhat better than the

  • Ecological news and it doesn't mean that we can sit back and relax in the environment will clean itself up

  • all by itself

  • Quite the contrary we know why the environment got better

  • combination of policy like the Clean Air Act and Clean Water Act in the United States in 1970 and

  • Technology, like catalytic converters and scrubbers and and clean energy so it doesn't happen by itself

  • The fact that it happened is one of the great

  • Fallacies in people's understanding of progress if they equate the existence of progress with progress happening

  • all by itself as a as if it was some force of the universe, which is

  • Contrary to reality the other you mentioned that the existence of human progress is

  • a blow to

  • doctrinaire Marxist which is certainly true because he has seen the spectacular economic growth of India and China when they liberalized their

  • economies and the

  • disasters of say North Korea with a beautiful

  • Control group South Korea same geography same resources. Same culture. Same language same history

  • What differentiates them is their political system and South Korea is a much better place to live. It's not only freer, but it is also

  • enormously more prosperous

  • Do debates level XI check on the 19th of April and I've been preparing for that, you know

  • And I thought what I might do to begin with this list

  • There's a graph that I think human progress dot org put out

  • It might be Matt Ridley's graphed or maybe hands. Is it hands Rosling?

  • Rosalyn it maybe it's Martin Merriam to be is the proprietor if you're right

  • But it's what they call the most miraculous most important graph in the world and shows this

  • unbelievable

  • Acceleration if you prosperity basically kicking in exponentially around 1895

  • and yes a little bit earlier, but this is a combination of data sources including the

  • Late historical constant angle Madison who began a Madison project trying to retrospect respectively estimate

  • GDP per capita in eras where they did not collect those data at a time, but using historical data. Yes

  • It is astonishing and I've got to say when I first saw that curve when I was working on better angels of our nature

  • I was stunned. I mean this is the original hockey stick. Yes

  • Till the Industrial Revolution and then then it shoots up exponentially wait

  • so, you know, I look at that and I think well look I mean

  • What's the issue here

  • We still have inequality but you can't put it at the feet of capitalism because it seems to be a much more fundamental

  • Mechanism will ease poverty. Certainly. Yes. Yes

  • well, and even inequality, I mean that there seems to be this proclivity towards the unequal distribution of

  • phenomena, not just

  • monetary phenomena, but I mean if you look at virtually every

  • domain of human

  • Endeavor that's associated with creativity you get a preeto distribution of productivity, you know

  • I mean a small number of masked ball players

  • Shoot the my vast majority of the hoops and a small number of record

  • recording artists record the

  • majority of the hits a small number of planets have most of the mass and like there is this I

  • Mean, I'm not trying to make a case that inequality

  • Isn't a problem

  • I'm trying to make a case that it's a way

  • Deeper problem than the Marxists presume and then you have the other problem that well the poor keep getting richer

  • I mean half the world is middle class now and obesity is a bigger problem than starvation. And so

  • When I'm talking I can't I'm really having a hard time

  • Trying to understand what the Marxists have left as a doctrine. It's like yeah

  • Problem you guys were identifying seems to not exist anymore

  • yes, so part of it is that their foil is a kind of

  • playing around Ian

  • Objectivism in which you have a pure

  • untrammeled

  • unconstrained market capitalism with no regulation and no

  • social safety yet

  • now one of the discoveries that I made which was almost as surprising as the

  • Hockey stick graph of prosperity the fact that in the 20th century

  • Every developed country every rich country

  • I went on a screen of social spending and so that from a baseline about

  • 1.5 percent of GDP redistributed to children and the poor and the elderly and the sick now the

  • Median oacd between redistributes about 22% of its prosperity

  • And all which countries are in a band from about 20% of GDP to about 30% of GDP

  • I have the United States is at the low end

  • Actually Canada to my surprise our home and native land is actually a bit lower than the United States. I don't

  • Even know Canada it would appear to have a more generous welfare state than the United States

  • and in fact

  • The United States would be even higher if you added all of the socialism that is done through employers like retirement and health insurance

  • which in other countries is done through the government, but even if we just looked at government redistribution

  • It just does not exist a wealthy country without a an extensive social safety net

  • Here's the theory you tell me what you think about this. So I've been trying to

  • Let's say steel man, the

  • Positions of the left. I don't mean the radical left

  • I mean the moderate left because I believe that the dialogue between the moderate left in the moderate right is what keeps our

  • ship

  • stabilized essentially and for this reason so imagine

  • People have to group together

  • Cooperative cooperatively and competitively to solve difficult problems because we have difficult prob. That's entropy

  • Let's say and and the assault of the natural world. So we have to group together when we do that

  • We create hierarchies and we do that in large part. We hope by

  • elevating those who the most competent at solving the problems to the higher positions in the hierarchies now that can be

  • contaminated by power and tyranny and crookedness and poor selection and all of that poor measurement but fundamentally if your

  • Hierarchy is functional the more competent people rise to the top. No

  • that

  • produces the advantage of solving the problem

  • But it produces the disadvantage of making a lot of people stack up at the bottom of that

  • hierarchy because that's what tends to happen because of the Credo distribution and and the

  • Built-in proclivity for inequality. So the answer to that seems to be well

  • we produce the hierarchies we accept the inequality, but then we attend with some degree of

  • clarity of vision and care to those who are

  • dispossessed by the necessity of the hierarchies and your claim seems to be from what you just said is that that's

  • essentially what we've been doing in civilized democracies for the last hundred years and that that seems to be

  • roughly working

  • Well it is. Yes, that's right. Now whether or not the hierarchies are

  • optimal in the sense that we're better off with the hierarchy because

  • of just what will happen in a

  • distributed market economy it you may have winner-take-all situations where the

  • the most entertaining story the most efficient

  • Car the best washing machine in a global market will push out a lot of the competitors and so you get that creative

  • distribution whether or not it's

  • Anyone would have designed it if they were to plan the entire society

  • Might even be beside the point as long as you don't have central planning and distribution

  • it might naturally result if it is not explicitly a

  • host which which some of our policies do

  • As you mentioned it's a little bit like the like environmental

  • Progress that far from being in opposition to economic growth. It's often economic growth that

  • lets people become more

  • munificent or generous

  • There are a number of reasons why every wealthy country has a social safety net and why as countries get richer

  • like Brazil and India and China, they turn their attention to

  • more social welfare

  • The the the European and North American societies did it in the 20th century and the developing world is following suit partly

  • It's because some of the investment in some of the redistribution is investment. It's a public good

  • It's really good

  • If the entire population is educated or everyone including the people who are hiring them

  • And so some of it is just investment in

  • One take on the Marxist position because funny thing is is that you know

  • You lived in Montreal. I lived in Montreal

  • Montreal is a

  • relatively

  • flat city in some sense in terms of its economic distribution like there are no pockets of

  • terrifying poverty at least on the island and it's a very safe place and and so it's

  • Socially rich in some sense. Like I always felt wealthy when I lived in Montreal even though I was living on a

  • hd's

  • Stipend which was very in the area the area we used to call the Stephen get home. Yeah, the sound luxury condominiums

  • What was so lovely about Montreal was that it was safe

  • It was beautiful and it had an unbelievably vibrant public culture. Yes

  • there was all a consequence of the fact that

  • people

  • Generally speaking were well enough off. And so, you know, if you contrast that with a country like Brazil

  • Where a tiny minority of people have all the wealth? Well, they're stuck with the problem of living in gilded prisons

  • They have to move their children around in helicopters. And like I think one of the things that people realize as

  • he's become richer is that it's better to calculate your wealth on a

  • broader level to include more people within the purview of what

  • Constitutes wealth for you because it's so nice to be in a city. That's

  • thriving and and

  • healthy and and and not crime ridden and resentful and and those need to be factored in there's elements of

  • individual wealth

  • That's right. And there is a

  • Debate among the social scientists as to whether it is inequality that drives these other social goods such as low crime

  • such as

  • Investment such as education or whether it's prosperity

  • It's not so easy to tell them apart because in general poorer countries like South Africa and Brazil have sky-high

  • Inequality countries like Norway and Sweden and Switzerland, which have less inequality are also pretty rich

  • And it isn't so easy to see which one is driving it because as societies get richer as we've discussed

  • they tend to redistribute partly out of

  • investing in a public good

  • such as

  • Will a crime such as having an educated populace is just a really good thing hardly

  • It is literally insurance and the euphemism social safety net

  • That is something that captures to you

  • if you fall actors the idea that even when people are well-off they worry that they're there but for a fortune goai that

  • You got to be nice to people on the way up because you might need them on the way down. And so putting a

  • bottom floor on how poor you can be makes everyone feel a little more secure that if the worst thing happened they will not be

  • Destitute. Yes. Well, so that's a second thing

  • It's not that uncommon for people who are in the top 10% say of the economic distribution

  • Or even in the top 1%

  • to suffer a substantial

  • reversal of fortune at some point in their life and it's a very rare person a very very rare person who isn't at

  • Economic danger of economic disadvantage at some point in their life for some reason

  • Well, certainly people move in and out the top decile top 10% of the income distribution

  • Although this argument fool or social spending would be to indemnify people against the worst outcome

  • I don't think that many people in the top tenth or to say nothing of the top 1% will ever go on welfare

  • but still a lot of people in the middle class can imagine it and they don't want to think that they'll be out on the

  • streets

  • their job or fans of us suddenly suffer a big, you know medical expense and the third reason after

  • investment and insurance is just a compassion or empathy we see in the

  • history of the West after the Industrial Revolution you get a literature of

  • of compassion or war you you have

  • The little MatchGirl you have magnesia table and know about wrong being in prison for stealing a bit of bread to say this

  • sister you have the

  • The Joads bearing grandpa on the side of route 66 in

  • Grapes of Wrath and so people are also moved by fear fellow-feeling with their

  • with their computers their fellow-citizens

  • that's another reason why the people who are criticizing your

  • Informed optimism are irritated because you know, if your fundamental political doctrine insists that

  • well

  • Everything your primary identity is your group whatever that happens to be and the primary

  • Motivating factor for the function of your group is raw naked power

  • Played out within that group against all other groups the introduction of something like the notion of an implicit

  • compassion for the downtrodden

  • Seems to like wreak havoc with the purity of that ideological position

  • But like I've never met anyone in my life, and I know one a large number of extraordinarily

  • successful

  • economically successful people

  • I've never met anyone in my life who walks down the street and sees it down and out alcoholic

  • Who's clearly suffering terribly as a consequence of dwelling on the street?

  • um

  • what would you say celebrate the

  • Justice of the universe in elevating them above that person who's suffering

  • I mean, I think well

  • Go ahead. I mean we do know from from social psychology that there is a

  • tendency to

  • To to blame the victim to believe that you know in a just world. So I think those are two

  • motives that we have compassion for everyone but also feeling that that those who are

  • badly off must have done something to

  • To deserve it

  • We do see this of course in the app service that you and I usually attention because of course the attention I think

  • It's also modulated by

  • by some degree of ethnic solidarity

  • There's been noted that some of the generous welfare states of europe have least historically

  • occurred in countries that are ethnically more homogeneous

  • I certainly racially more homogeneous than the United States which tends to be a somewhat stingy. ER now

  • this is not a if there is some elasticity into what we call beautifully categorized as our group and

  • one of the great achievements of any kind of nation-building is to

  • Is to instill a feeling well, we're all Canadians or we're all Swiss or a lot

  • We're all Iraqi something that is actually not happened in Iraq, which is a big problem

  • If you unless you have that fictional family in a fictional clan

  • Nation, then people tend not to cooperate

  • including you in ways of

  • providing social welfare for the worst half

  • It's a ridiculously interesting point I would say because one of the things that you really see in Canada, for example

  • And our Prime Minister is a real devotee of this idea is that there really is? No Canadian culture?

  • There's no central Canadian ethos. And what we have is a plurality of

  • Multicultural microcosms and that that's actually all for the best. No, I guess the Canadian mosaic as opposed to the melting pot isn't

  • Right. All right, the Prime Minister's father Pierre Elliott Trudeau

  • Famously tried to forge kind of Canadian identity that spanned

  • English the Anglophone and francophone

  • Communities hardly exemplified in himself because he was a dashing charismatic figure was distinctively Canadian

  • He just wagered. He wasn't French. He was an American. He had the Rose in his lapel. He wore a cape

  • He was perfectly bilingual. He was debonair and witty and charming. We all felt at the time

  • I remember this I remember trudeaumania

  • We all felt now

  • That is a comedian

  • that's something to aspire to and he did with his policies and with his symbolism or

  • Jack I'd of Canadian consciousness above and beyond the

  • mosaic of the Lebanese Canadians and the Italian Canadian Jewish Canadians and so on well in

  • Sufficient what would you call it success to at least keep the country together, which was something quite remarkable

  • I mean, well he had to have one point he had to declare martial law to do it. Yes. I dream the October crisis when?

  • separatist terrorists kidnapped

  • A Trade Commissioner anda and I a government minister

  • Look it looks like there's a there's a contradiction

  • maybe you could tell me what you think about this in the in a certain element of leftist doctrine because

  • assuming that

  • Multiculturalism is can be reasonably viewed as part of the leftist doctrine

  • If it is the case that people are more likely to be

  • Generous to those that they see in some sense as their in-group

  • Then what it suggests is that you need to take the the mosaic of

  • your culture the

  • African Canadians and the European Canadians and the Asian Canadians the same in the US and

  • have them

  • maintain their

  • their culture and their traditions

  • But also to embed them

  • inside a broader game

  • that constitutes the national identity that unites them all despite their differences and it

  • Seems like given what you just described that unless you can

  • forge that

  • trash

  • Ethnic or trans racial identity that you motivate people to be less

  • Generous in their social policies. So look that that is true. Now I consider this to be one of the

  • key ideas of

  • Coming out of the Enlightenment

  • Opposed by the counter enlightenment of the 19th century by the romantics

  • I mean the nationalists that be that a

  • state a

  • Group of people under the jurisdiction of a government but held together

  • Basically by a social contract by agreement that we're all in this together

  • there are many public goods W better we share public costs that we can suffer a government that

  • allows us to

  • Get along by serving in our interests is way of improving our welfare

  • it's a very given conception of a nation and the blood and soil nationalism of a

  • 19th century continuing well into the 20th, but what makes us a nation is that we're all

  • We're all white. We all speak me I come from love

  • Same ancestry and that the successful nations are often ones that manage to forge. The somewhat artificial identity is

  • Fascinating because then ok, then then we got two arguments here for that for that

  • Let's say artificial or conceptual nation-building

  • process one is that

  • maybe you can allow people in their different ethnic and racial groups to maintain key elements of their identity and

  • And and feel comfortable doing so but also embed them in a broader game like a game voluntary played and laid out

  • But if exactly are the same token

  • Given your logic that's also the most effective antidote to the kind of nationalism. That is

  • identitarian that also seems to be in the resurgence and

  • You see this. I really see this as having been done extraordinarily

  • effectively in the United States now, they had the advantage of the examples of England and France, but that the American

  • experiment was an experiment in conceptual

  • Nation-building. It's like here's a creative principles that we can all agree on despite our differences and to the degree that we

  • decide that we will agree on these principles then were the same enough we can cooperate we don't need to revert to

  • Nationalism or or very much in in the Declaration of Independence. That was made crystal clear that to pursue

  • life liberty and pursuit of happiness

  • Governments are formed with the consent of the governed to allow people to to flourish to prosper

  • Nothing in the Declaration said anything about in European big white in Protestant Union in Christian

  • It was really a social contract

  • I setup from first principles, which of course made some pretty big problems with of course. We are the African citizens

  • it took quite a while to work that out and there were tensions in the 20th century with ways of immigration from

  • Ireland from Eastern Europe from

  • Jews from Italians and there were of course tensions between the

  • Italians and Irish

  • But by the standards of human history, they got worked out pretty well

  • I've been capitalizing on a feature of our psychology, which is that even though we do have an in-group favoritism

  • We do have tribalism what counts as a tribe is pretty

  • Elastic it is not by skin color

  • We form coalition's that cut across skin color and a successful

  • country is one that

  • capitalizes on that elasticity form a virtual tribe

  • which is simply every citizen of the country and that ultimately every citizen in larger units including the

  • humanity including

  • All the world a lot of this depends blow on undermining certain features of human nature such as kin solidarity

  • It has been noted that in cultures that have a lot of cousin marriage where you're related to

  • People in your clan. It's rather hard to do nation building there like in Lincoln High Rock

  • For example people don't have a sense of superordinate

  • Loyalty to a coalition about their blood relatives and they are Titan Titan blood relatives by a cousin marriage

  • But it's also played itself out of his the United States and there's a wonderful

  • Snatch of dialog the end of the first Godfather movie when Michael Corleone II

  • Enlists after Pearl Harbor and as brother Sonny says, what did you go to college to get stupid your country ate your blood

  • You're gonna die out. You can be a SAP who dies for strangers

  • And that is a perfect

  • encapsulation of the difference between traditional

  • tribalism and

  • the

  • Mentality that we need for successful right? Sounds like it's you know, it sounds like one of the ways to

  • combat

  • right-wing identitarian ISM that the new emergence of right-wing identitarian ISM is to make that conceptual distinction between

  • national identity that's predicated on blood and soil

  • Let's say kinship direct kinship or or even secondary kinship and these these more abstract

  • conceptions now it seems to me so just don't just you may know this or you may not but

  • been Shapiro's new book is number one on the New York Times bestseller list and

  • I read Ben's book a while back and I think it shares some features

  • with your book and it's shares some features with my book and I would say the features it shares with my book is that I

  • stress the importance of the

  • judeo-christian

  • stories as part of that conceptual substructure that unites a civilization and

  • Then it has features in common with your book because it's also a pro

  • enlightenment

  • manifesto

  • Celebrating the achievements. Let's say of the Greeks and the rationalists moving forward from there

  • Like Shapiro sees our culture s and this is something that I agree with I would say as a marriage between that

  • judeo-christian tradition and that

  • emergent enlightenment you're

  • You're and it's taught me if I'm wrong, but your emphasis. So let's say that we're playing this

  • abstract conceptual game that unites us as a people independent of our ethnicity and our race and

  • there are principles that

  • Constitute the game rules for that agreement and you see those as

  • primarily

  • Deriving from the Enlightenment and and and starting then

  • Well not I mean there's nothing new Under the Sun and certainly someone waiting Vijaya T has had

  • precursors in the the the Renaissance and in ancient Greece

  • But that set of ideas that came together that it needed of course further elaboration. I think that that's much more of a

  • basis of human progress than the judeo-christian tradition again any every

  • every intellectual movement who draws from pre-existing ideas, and so there was some

  • cherry-picking from from the

  • Judeo-christian tradition, but it certainly did not depend on belief in Jesus Christ

  • Our Savior did not depend on a one God as opposed to many God's really depended on

  • Human well-being life liberty and the pursuit of happiness. That's something you can believe in regardless of your theological commitments

  • So what what do you think? So here? Here's the

  • Question I have about that. Is that like it seemed to me so that the

  • people who formulated the Declaration of Independence, for example

  • accept it as self-evident that human beings were intrinsically valuable and the locus of

  • sovereignty insofar as they were the citizens who would determine the course of the nation and

  • There's some recognition there as far as I'm concerned of

  • Intrinsic value

  • Outside of a rational argument, you know it as a as a as an a priori

  • presupposition we accept these truths as self-evident

  • right and and and the the the most fundamental truth of that is that it's something like in my

  • View it's something like the strange

  • metaphysical

  • equivalence of man before God the fact that we all have intrinsic

  • Value and that's where I see the Enlightenment being

  • irreducibly

  • Embedded inside this underlying structure and that's that's different than the idea of progress, which is something that that you're

  • Focusing on and that I think is more

  • Attributable to the development. Let's say of science and technology, but it still seems to me that

  • The Enlightenment had to have an under structure that enabled it to emerge for those

  • self-evident truths to be

  • Accepted universally as self-evident and well exactly

  • I agree that there that those aren't scientific ideas

  • And this is these the set of ideas that I draw together under the rubric of humanism. It's not clear that

  • that the

  • Self-evident right to life liberty. The pursuit of happiness is particularly judeo-christian

  • I think I don't think you could find that in US Scripture and in fact in the Jewish tradition

  • God chose the Jews who were the chosen people so the idea of universal. Yeah

  • Human Worth and well-being. It's not a particularly Jewish notion. Ali is a particularly Christian notion

  • You've got to it's only you you have to accept Jesus in order to

  • escape

  • Eternal damnation, none of that's in the Declaration what self-evident is things that are almost prerequisite to even considering?

  • What ought to go into a country or or anything else namely you've got to be alive rather than dead

  • You've got to be able to

  • Express opinions in order to even have that conversation. So you've got freedom happiness as we know from from

  • evolutionary considerations

  • It's basically the set of motives that kept our ancestors alive and allowed us to come into existence in the first place

  • combating of a grinder of entropy

  • So I think that the foundation of that enlightenment we there's not particularly judeo-christian

  • But more existential it just comes from what are the actual?

  • prerequisites to being a

  • incarnate reasoning of creature ok, so

  • I'm gonna press you on two

  • elements of that and I'm not

  • Disagreeing with you by the way, because I'm not convinced. I'm right

  • it's just that these this is how things have laid themselves out for me and my thinking I mean

  • One of the things that's very interesting about the book of Genesis. Is that it?

  • insists that

  • Human beings are made in the image of God and that that gives them a bit

  • Intrinsic value and that they're made in the image of God

  • regardless of whether they're male or female and

  • Then I know the Jews emerge as the chosen people

  • In the Old Testament, but there's also a strong

  • idea

  • powerful

  • conceptual idea in the Old Testament that emerges that

  • The people of Israel the true Israelites are those who wrestled with God?

  • This was like an it's like an it's like an existential adventure. It's partly based on blood

  • it's partly based on ethnicity, but there's a conceptual idea to there that there's the

  • struggle for ethical endeavor

  • let's say and the struggle for for for the discovery of the meaning of existence is

  • actually what marks out the truth follower of God and then as

  • Judaism

  • Transforms itself at least in some part into Christianity

  • what I see happening is that

  • you you get the idea that that

  • identity with God that existed in Genesis that that intrinsic value

  • starts to become more humanized that really

  • manifests itself sort of fully in the Renaissance that that the religious figures start to become more individual and that the idea that each

  • Individual does in fact have a divine worth

  • that that keeps the state at bay is

  • Part of what allows for the conception that people are deserving of the chance

  • independently of their ethnicity and the race and their creed and their sexuality

  • to do such things as pursue life liberty and happiness and I see cuz otherwise I can't see I

  • can't see

  • Where the ideas would have? Otherwise he merged?

  • during pointed

  • but it's um

  • You know partly the enlightened came about as a reaction to see what happens if you ground

  • even worth in religious doctrines such as the European Wars of Religion Parker

  • unprecedented carnage and together with the burning of heretics

  • If you're going back to to have scriptures particularly in the in the Hebrew Bible

  • God commands the Israelites to engage in one genocide after another

  • There is no

  • Prohibition against slavery, there's no prohibition against rape. There's no prohibition against grisly

  • Forms of torture for victimless crimes like I like working on the Sabbath

  • I don't I don't think is very easy to come up come up with a notion of universal

  • even rights from either scripture or Christianity

  • I think the reason that it happened to me in the Enlightenment

  • who knows why anything happened to the exact moment did it did hardly it was a realization of the

  • Internecine carnage from the Wars of Religion but also it's when you when you start to peel away

  • Scripture and dogma and doctrine what you're left with is our common humanity namely

  • The there's no way that I can insist that only my interests are special and you're not because I'm me and you're not

  • And and I hope for you to take take me seriously seriously engage in any kind of discourse with diverse

  • other people what we

  • are forced to

  • To fall back on is what we have in common namely. We are on both sentient

  • We are both rational the ability to suffer. We have the ability to flourish

  • I made it the same stuff as you. I can't claim that that you don't suffer

  • That would be a ludicrous

  • Proposition and that's what gives you the notion of

  • universal human rights and as government as a derivative means of

  • pursuing those rights as opposed to say

  • Divinely ordained

  • It's so hard like this because it depends to some degree on your time frame and also on

  • Whether you take the broad picture or you constant the details to some degree because

  • mm-hmm, like I mean, I've got no objection to any of the

  • descriptions of the horrors of

  • Religious tribalism that you just laid out. I mean I would place that

  • more in the domain of tribalism than in the domain of religion because I think the tribalist tendency is the

  • warlike tendency that

  • the movie

  • Although the most severely punished heretics are often those within the tribe

  • Those are the ones would be really what a burn at. The strength is an example

  • so it's not it is I think there's tribal so I think there's also a kind of

  • Puritanical

  • Emphasis on the pure essence that anyone who contaminates the body politic must be

  • expelled

  • Well, you see that with taboo violations in absolutely tribal system wealth or terian ISM

  • the

  • challenging a

  • Legitimate Authority is itself inherently

  • evil, it's not the idea that

  • Criticizing the leader is essential to the health of a nation

  • Which is constitutive our idea of democracy in freedom of speech you have the ability to make fun of the president. Yes

  • The moral obligation to and we're obligation to it Madison, that's a deeply unintuitive

  • feeling that the natural human tendency is to we know this from the work of people like a rich waiter and John height and

  • I know this is that less measure stay

  • Attacking the king is a a mortal sin that reject the height

  • Hierarchies or themselves often moralized that's a natural human idea

  • That was I guess isn't it's a deconstructed or or reject it

  • I joined the Enlightenment including the rationale for government laid out in the Declaration

  • CP it's a funny thing because

  • what I see happening is that over the thousands of years of of

  • religious thinking let's say that that went on in the West is that

  • What emerged in this was the idea that there was something?

  • akin to

  • deity that characterized human beings and that stated very early on in the religious tradition and in a very surprising way partly because it's

  • Distributed between men and women equally and it seems to be partly a creative function in that human beings

  • partake in the co-creation of existence and partly an ethical function in that we're called upon to

  • Act courageously in truthfully and and that's that's that's the core ID. I think that's expressed in Genesis

  • and it's it's a it's a really

  • sophisticated

  • And demanding idea and then I see it

  • Like the mustard seed that that's part of the parable in them in the New Testament

  • It's this tiny idea that takes root and against incredible odds

  • manifests itself across the centuries until what we get is an

  • increasing

  • realization of the universality of humanity and that that constitutes part of the core of the Enlightenment and you know

  • you made arguments about religious sectarianism and and also the and and

  • and religious like tribal warfare, but the funny thing is is that I would say that the critics of

  • your defense of the

  • Western enlightenment project

  • might point to the same

  • details in some sense and to say well

  • Look at the consequences of

  • Enlightenment thinking there's being endless warfare since the Enlightenment. There's been a tremendous

  • generation of destructive technology

  • the the negatives

  • Which you can point to case by case and piece by piece

  • arguably outweigh the positives

  • I mean

  • I certainly don't believe that but people could make that case and so it's not so difficulty when you're when you try to take a

  • long view of history

  • to decide

  • What?

  • Which part of the melody you focus on like is it deep?

  • Yeah me or is it the details that that that seem to work against those themes?

  • Yes, why of course talk about the trajectory?

  • historical trajectory of warfare in some detail in the better angels of our nature with with something of a very I were praising the

  • chapter on keys

  • And it's certainly not true that Wars increased after the event quite contrary

  • I if you look at the percentage of years that the great powers they were at war with each other

  • it actually goes goes down starting in the

  • 7th 17th century

  • Great power wars don't even occur anymore. We haven't had one for

  • 65 years, but be it is what happened was that that in the centuries after the

  • 18th century there were two trends that we're in opposite directions

  • Which is that Wars actually got shorter and less frequent are the ones that did occur got deadlier. That is

  • countries got more efficient at killing more people in a shorter amount of time partly because of

  • weaponry but also just because of social organization being able to can script large numbers of

  • Young men and then send them to the battlefield as cannon fodder

  • Until and a lot of that was driven actually by counter Enlightenment ideologies of nationalism

  • which mention both both world wars and

  • Starting in 1945 for the first time Wars became less frequent

  • Shorter and less deadly. And so the first time in I think in human history, you have a systematic move away from

  • occurred after 1945 with the formation of the United Nations with a kind of

  • unprecedented

  • Universalism the kind of global consciousness including all races all religions

  • Still not of course universally accepted and even as an aspiration about that's something that's pretty new in human history

  • It did not occur during the time of thee and European enlightenment in the 18th century

  • but I think it was the the

  • consolidation of

  • Enlightenment ideals including the formation of the United Nations which was a call for by by a manual countenance essay a perpetual

  • Peace which of course did not happen

  • about it

  • but we've enjoyed it students and crucially for the Universal Declaration of Human Rights the United Nations now the

  • Sustainable development goals you have people coming together

  • nations coming together some of them not from a

  • judeo-christian tradition by date by any means but who can't agree on things like well, it's really better if

  • People live there afraid I of disease. It's better if eighties I don't don't die in their first year of life

  • It's better if kids go to school. It's better if we don't go to war

  • It's better if we have a clean environment all these things that we have in common because we're human beings. Mmm

  • on the

  • lack of the utility of unnecessary suffering

  • Something like that and maybe the even the lack of the utility of unnecessary

  • Malevolence, that's something you don't need to be

  • Oh, yeah, you need to do to endorse thatis be a humanist have the ability to to suffer or or to flourish

  • So, okay. So let me switch this a bit if you don't mind

  • and I'd like to speak a bit more personally if you would, um

  • What's the consequence for you?

  • Over the last year of this

  • increasing public

  • Exposure and also controversy and what do you think just out of curiosity about being associated with this?

  • loose

  • IDW you know, which is that no one really joined, but just be merged out of the blue

  • I mean, I think that's all the people in it in some sense. You're the most surprising

  • member because

  • Bob well, yes. Yeah, you may be the prototype

  • All right. Yeah, and yeah and I am

  • More providing it just comes from being

  • you know just

  • not I'm not having drunk the kool-aid of a

  • political correctness

  • identitarian ISM social justice warfare

  • lokhnath as long as you're not

  • part of that tribe as long as you haven't signed up to and

  • associated with this this of course whimsical humorous entity copy it

  • Right, right social you need to find it's a joke because of course there is a dark web, right?

  • Because it's a ridiculous Club, I mean I've been trying to figure out what

  • characterizes the people who've been

  • loosely aggregated in that

  • association, you know, and I think that

  • a certain

  • Fortunate independence is part of it. You know that almost everyone in that group has their own

  • Means of support I mean, you're a university professor obviously and that could be taken from you

  • but I mean you have nine books and many of them are bestsellers and like you you have the means to

  • Keep yourself operating as an independent being

  • without being

  • dependent on any

  • necessary

  • External bureaucracy and I have and I also have tenure which means that I'm a little harder to fire than most people in those jobs

  • So that gives me a certain I used to be cynical about

  • Ten years. It's

  • A unique cynic you are of University Professors, but there isn't part of the initial rationale

  • Giving you some and degree of intellectual independence. I'm really coming to appreciate

  • Ten years like the Canadian Senate it's useless except when it's absolutely necessary

  • Hey, yeah

  • Yeah

  • I think it's really and

  • politically

  • of course the people in this I mean there is no there's as you said there's no such thing as an

  • intellectual dark whether accepts the kind of joke, but the people who are

  • Connected to it. I did have a certain amount of

  • unwillingness to

  • To kowtow will bow down to some of the pioneers that have become

  • Orthodox on many college campuses and in some of being

  • elite

  • Media this politically the people who've been connected to it. Are are are pretty diverse. They're very diverse

  • They're there

  • There's there's almost the complete range except for the absence of people who are politically, correct

  • the other thing that's fair interesting about the group two other things I would say is that

  • They've been very effective

  • users of social media and

  • also

  • They don't think that their audience is stupid

  • you know, yes, I think that's I think that is that is a

  • True and it's one of the keys to effective teaching to effective communication

  • one of the

  • first bits of advice I got when I made the

  • crossover from academia to popular writing from an editor at a university press you told me the mistake that academics often make when they

  • Try to reach a broad audience as they talk down. They assume that their audience is not as ladies

  • They are so the key is assume that your audience is your intellectual here

  • But they happen not to know some stuff that you know

  • well

  • I offer that also as writing advice in my books the sense of style but you're a but you're also right that this

  • the independent minded

  • people that we've been talking about

  • try not to use

  • Insults and put downs not as a means of argument not even so much

  • their audience thinks stupider, but rather being evil if you don't agree with me, and you are a

  • reprehensible

  • That's definitely a mistake

  • With within the bounds of that group, let's say I think it's a brand mistake. Let's say whenever that happens

  • so well, and of course it's apples if that defines the kind of

  • Political

  • politically correct social justice warfare that these people are reacting to

  • namely that the

  • The the mode of argument that I think we're all trying to move to

  • Distance ourselves from is that if you don't agree with me and you are a moral crap, right, right, and so, okay

  • So now what's been the personal consequences for you? Like you've been at the center of a fair bit of controversy?

  • Yeah

  • I mean, it's very difficult to have a series of best-selling books for example in speaking tours and so forth without

  • being

  • controversial in some way because it probably indicates that you're saying anything of any real novelty or importance but

  • What how has it affected you and and has it been a net positive or a net negative and then how are people reacting?

  • To you. Oh

  • it's unquestionably a net positive and at least so far I have

  • Certainly escaped. They

  • Kind of beat the outrage logs that we know can be

  • Aroused by advancing

  • Ever heterodox opinions. I have gotten you know, some anger I have I was

  • Subject of a rather bizarre incident where a panel that I was on

  • Called the political correctness

  • Like Donald Trump where some of mine

  • my remarks were

  • Spliced in the video it was then

  • cited by the

  • By all right in neo-nazis which went to a kind of denunciation on the Left

  • Fortunately in my case, I can't complain because the New York Times stepped into my defense. Jesse single wrote an op-ed

  • With my photo adorning it saying how social media making a stupid and using the attack on me as evidence with

  • Pathology, so social media, so I came out of that

  • Unscathed on the other hand, I do live in in some degree of fear

  • But the mob could turn on me at any at any moment. It was a wonderful

  • essay by Eddie by Neil Ferguson

  • Expressing a similar fear he said well, my wife is made of a braver stuff than I tells me not to worry

  • She's made her stuff than almost a pulse in the world. So I don't suppose the joke, of course his wife being I understand. Sorry

  • bravest people on the planet

  • But that was a sly little bit of humor for those who know his personal situation and a reminder that people have withstood

  • Much fiercer attacks than in you must have to worry about

  • Right, right, right and how are people responding to you in public like when you're out in public?

  • I mean you're you're a rather striking figure you're easy to recognize

  • What happens when you when you go out?

  • Or how do its form to you? Oh, it's a it's

  • Positive I have nothing to complain about people people recognize me and I expect after this

  • What we're doing now airs that I'll be recognized

  • Even more because I know that you have quite a diverse

  • following

  • but in

  • also in person as we know people tend to MIT often mitigate the kind of animosity that is easy to express in

  • we when you're anonymous in claiming the

  • shield of

  • Social media removing the people are a much more civil face-to-face. I have gotten you know a lot of

  • Warmth I've gotten to my surprise a number of people writing to me saying that I've been good for their mental health

  • My core let us say even though technically maybe flanked you. I'm a psychologist unlike you I'm not a clinical psychologist

  • I have no confidence whatsoever

  • intriguing

  • Xiety depression psychological problems but for them and I even have to explain to people and asked me what I do for a living I

  • Didn't I tend to avoid saying I'm a psychologist even though that's what my degree is a great

  • The people assume that I'm a clinical psychologist

  • Which I'm not so I sometimes say have a cognitive scientist cuz no one has any idea what that mean

  • You know, I think you'd be good for my mental health. Well, that's what some people for the first time in my life

  • I said I kind of learned that credential but some people write and they say I just I'm so

  • Dejected and discouraged and downtrodden by reading the news that when I come across

  • The data being presented that humanity has been improving. It actually is is good for my mental health. I don't feel as despairing or

  • for my children for myself for the future

  • You're also it's more than that it's not it's not only that you're saying it's

  • Deeper than that for a couple of reasons. I mean first of all

  • you're a credible source and like

  • Naive optimism is worse than cynical pessimism, I think

  • Because it's too fragile

  • it's too we damaged but your

  • Optimism isn't naive it's it's data based and it's well researched

  • and so you can go in there as a pessimist like as a powerful pessimist and you can think oh, oh

  • Well, look at that look at that and and look at that and and it's not just one or two things

  • It's enough things

  • So that starts to be a story and you think oh well

  • Maybe we're not going to hell in a handbasket quite as fast as we thought we were and then not necessarily. Yeah

  • well

  • at least not necessarily yes well and that starts something but then there's a there's a an

  • implicit message there too, which is

  • Perhaps the Enlightenment message itself, which is that. Well, not only are things getting better

  • but human beings are the sorts of creatures that could make things better if they chose to and

  • that's that's a

  • Radical message I think I mean one of the things I've noticed about what people respond positively to

  • in my lectures is my

  • insistence to them that they could be

  • They may not be but they could be

  • Powerful forces for good and powerful beyond really in some ways beyond the limits of their imagination

  • Is that human beings?

  • unbounded

  • Rationally, even from an Enlightenment perspective independent of the metaphysics is that we do have the capacity to address

  • incredibly complicated problems and with good will and

  • caution and a certain degree of intelligence we can actually

  • Make them better and I think that that's a deeply

  • positive message especially for young people who'd be raised on nothing but a steady diet of

  • disenfranchisement and like nihilistic pessimism about the future

  • Indeed and and it has been a source of tension in my own

  • intellectual autobiography because and I

  • know that I'm not an optimist about the human condition by but by ideology or by background fact

  • I wrote a book called the blank slate on the modern denial of human nature

  • we're not blank slates that we are equipped by evolution with that not a lot of motives some of which are not not so

  • doesn't smell so conducive to human well-being like tribalism like

  • authoritarianism like my greed like cognitive illusions like self exception, but that what what

  • shifted my worldview

  • it's really coming across data that came is as much of a

  • Surprise to me as to anyone showing that violence is going down and it is fun

  • How did prosperity is gone up and then have tried to resolve that attention? How could me as a species both?

  • burn each other alive and

  • engage in in rate the discrimination and genocide

  • I mean the other hand somehow managed to power this improvement and I think it comes from the fact that we have more

  • Cognitively and psychologically complex. We have a number of ugly motives

  • But we also have some modicum of empathy we have self-control

  • We have cognitive

  • Processes that allow us to reason we have language that allows us to share our ideas

  • and if we manage to channel those with the right institutions with a commitment to free speech to

  • democracy to science to empirical testing

  • Then we can mobilize the better angels of our nature as Abraham and and kind of eke out

  • Its of improvement despite our worst selves. I think it's quite comical that you used a religious seller

  • Analogy title. I mean because I think part of the case that you're making

  • and I would say this is a narrative case to some degree is that

  • Despite the depth of human depravity

  • Which is definitely something that you did discuss in the blank slate

  • Although not as intensely as some people have that good

  • so to speak has the capacity to triumph over evil and and sorrow

  • Despite the depths of both of those and that that is also an unbelievably

  • optimistic message because I don't believe that you can be a credible voice for

  • opt ISM and and and

  • What would you say?

  • Someone who celebrates the human spirit

  • Unless you're very cognizant of its Darris because otherwise you're just not informed, you know

  • right enemy

  • That's right, and you have to I think

  • Value the hard-won human institutions and norms that don't actually necessarily

  • Come naturally to us

  • Like the rule of law like like free speech like empirical

  • facing arguments on a caracal data things that are have to be

  • Inculcated every generation. We're not doing such a good job with

  • Generation, I sometimes think but it's because of these

  • these games that we've invented that bring out our our better side that we have been able to overcome our our

  • Inner demons are darker angels. I wonder sometimes - I wonder what you think about this

  • I mean, you know when I grew up and when you grew up

  • You know from the end of World War two until let's say 1989

  • there were real reasons for apocalyptic thinking and in my estimation, you know, they

  • the

  • massive buildup of the thermo nuclear arsenal and the

  • constant tension and testing between

  • especially the Soviets and and the Western bloc

  • They at the times when we came so close to nuclear annihilation, I think

  • for several generations

  • And then also in the 60s the discovery of human beings as a as let's say a planet

  • Transforming force on an ecological level. I think there were real reasons for people to be

  • terrified into a kind of apocalyptic

  • pessimism and I kind of wonder sometimes if one of the things that you're not battling against is

  • What would you say is is the revelation that that period of time in some sense is over

  • Is that that particularly pound lips god-willing?

  • has been

  • Reduced substantially in probability and we can now start to think about the future in a positive way again

  • But man, it was 45 years

  • You know and not counting World War 2 which I think we probably shouldn't count. It was 45 years where everyone was

  • Well being being taught that if they put themselves under their desks as elementary school

  • Yes, I was gonna protect them from an atomic blast. And so

  • Coming out of that

  • Now, that's true. I think 1989 truly was momentous

  • It was the the end of the Cold War and the worst threats of nuclear exchange

  • It also led to a decline in the number of proxy wars in Asia and Africa and South America

  • Which people don't appreciate look at the horrific wars that are taking place now such as in Yemen and Syria

  • and you might think that were in a

  • Unprecedented area of warfare, but this is nothing compared to the seventies and eighties were Africa was in flames. They were

  • The word that man killed far more people than the wars in Iraq and Afghanistan in Syria

  • combined

  • There were threats like I mean the Yom Kippur War in 1973

  • Richard Nixon raised the level of nuclear

  • alert something that has not happened since

  • these really were perilous times is it's quite apart from

  • The Cold War Iran and Iraq are their version world war one which threatened to choke the flow of oil out of Persian Gulf

  • bringing the world economy to a halt and then

  • so the people forget how

  • How awful these 60 seventies and eighties were in terms of right?

  • It was also the fact that well in Africa and in South America, I would say in particular

  • Those proxy wars also

  • being also ideological Wars

  • Absolutely

  • Stifled economic development both in South America and in Africa and one of the reasons that we've seen this unparalleled

  • Improvement in economic conditions. Let's say

  • Well, it's obvious in China because of their market reforms but in Africa is at least in part because there aren't there

  • isn't a coterie of

  • insane Soviet dictators

  • dictating economic policy to African leaders

  • that's absolutely encounter productive and pathological and so just by removing that source of

  • Trouble much less adding anything new and good just by getting that source of trouble the Africans have been able to

  • free themselves from the worst excesses of the most foolish

  • Economic theories of the 20th century and I are really is it started to manifest itself in the 2000s?

  • that was part of it and there is each effect is the others so that

  • Poverty makes civil war more likely and vice versa because war is system called development in Reverse

  • And that nothing is worse for an economy. Then if schools are being blown up and people pulled out of their offices and shot and

  • Institutions destroyed as quickly as they can be built markets

  • transportation networks

  • but also if countries are poor and then it's true that Marxist economic ideas make countries poor and it becomes

  • more attractive to join militias and should

  • Rebel rebel groups because the government isn't doing anything for you and quite a lot of young men who have nothing better to do

  • With their time their loyalty is commanded by the incompetent government

  • And then of course

  • Both superpowers would under the insurgency movements that opposed

  • whichever governments the

  • The other superpower was supporting so we're an amplifying the problem which consequence will find the problem

  • Yes, people forget when people will talk about what a terrible state the world is in now they often forget

  • how awful the Cold War was for the

  • Great right rate witches. Okay. So let let me close with this if you would we've had a good conversation

  • What what didn't what are you working on at the moment that's occupying you that you have hopes for and

  • What are your general hopes, let's say for the next three or four years. I mean your career is

  • Ascendant in a manner that is true very few people and you have a tremendous global impact

  • I would say All Things Considered and one that as far as I'm concerned is

  • Overwhelmingly to the good

  • What's next for you? And and what would you like to see happen in the future for you over the over the next few years?

  • Well for the world

  • I would certainly like to see a push back against authoritarian populism and a momentum going back to the forces of

  • Humanism

  • cosmopolitanism of globalism

  • acqua see

  • against the

  • identity rien politics primarily of the

  • Populist right since they are in power, but also of these begins left

  • but the renewal of the narrative that we

  • If we think about what we all have in common as human beings and if we apply our brain power

  • overcoming our

  • Cognitive limitations and we can solve problems

  • Climate change being a big one if I have my own views on climate change at all, its special imminent, you know Times editorial

  • It's coming out in a couple of days

  • They're gonna get you in trouble, uh, yes it will and I'm

  • Looking forward to that. I'm looking forward to seeing what you think. It's a very common problem. It is a very complicated problem, but

  • And I think some of the activists are making it making it more complex and worse, but I'll leave that as a little enigma

  • Until people check out that article. Oh boy seeking enlightenment now, okay and

  • academically and

  • academically

  • I've done am another studies over the years taking off from an interest in how language is used in a social context

  • I prefer a large part of my career. I studied language

  • It may be curious about well why we all just worry about what we mean so much at the time he issued bail threats

  • sexual commands that are kind of folded between the lines

  • We show a salary and you eat around the bush

  • That led me to the concept of

  • Common knowledge game theory since I know something, you know something I know you know it

  • You know that I know it. I know that you know that I know that you know

  • or not cases where we each know something who's not so sure but the other guy knows that you know, I think that suddenly I

  • think it's usually powerful in our

  • social and emotional lives and I have a I'm going to start writing a book in two years whose tentative title is

  • Don't go there common knowledge and the science of civility

  • hypocrisy of rage

  • Extremely interested mean one of the things that I've observed, you know is that people people have a hierarchy of values and then the

  • Deeper in the hierarchy the value is

  • embedded the more

  • Experiential reality is stabilized the more its united under a single goal and the more it's brought

  • into out of uncertainty and I think we have rules that are like

  • Don't disrupt

  • Too much of someone's map

  • Territory with any given utterance and so we we tend a bit to play on the periphery, you know

  • Like it might be too much for you to stand to be outright

  • objected by or

  • rejected by someone that you're sexually attracted to you know, because it casts light on your validity as a

  • Acceptable source of DNA. Let's say but to play a bit and to tease a bit

  • and allow you to

  • Accept

  • Carefully and

  • casually delivered

  • Playful rejection without it having to go way down into the depths of your character. It's like to me

  • necessary force doctrine

  • Yes, sorry, I've got a technical snap

  • Yes, I think there is there is there is a lot to that just the ego threat of being

  • rejected but in addition I we have we divide our social relationships into qualitatively different categories and

  • a

  • Essential relationship really is different from a friendship or a workplace relationship

  • It is an inescapable fact that often people are sexually attracted to each other sometimes one attracted to the other but not not vice-versa

  • To often indeed

  • There is something that is

  • Inherently threatening about a say a professional relationship on a friendship. Yes

  • the sex is kind of oh, he blurted out even though

  • Paradoxically any grown-up knows there's got to be sexual attraction a lot of heterosexual

  • relationships that are not overtly sexual

  • So he might know it she might know it but as long as he doesn't know that she knows that he knows that she knows

  • He knows it. Then you can work under the fiction that the

  • Relationship is 100% platonic or 100% professional?

  • There's something about learning it out which generates common knowledge neither side in denied. The other one knows that they know it, right

  • Unequivocally changes the qualitative nature of the relationship once it's as we say, it's out there. It's out there you can't take it back

  • Because

  • the explicit

  • statement imagine that you have implicit motivations and

  • many of them and as implicit motivations

  • they have a relatively low probability of being manifested, but when you

  • Formalize that implicit motivation in speech do you suppose?

  • you move the

  • Probability of enacting it up the hierarchy and therefore pose more of a threat to the other person

  • Is that the speech is somehow closer to action?

  • Then do you think so but I think it's even I think it's even deeper than that

  • I don't think it's just sort of an analogue shit along the scale. There is something qualitatively different about learning something out

  • That's for sure. I think we we subdivide our

  • relationships into different types

  • a thority

  • Subordinate

  • Equal sharing and

  • Community of interest

  • Exchange when these can take place over different

  • resources over money over sex over

  • aid and

  • We don't know we are very attentive to which one holds between in a given dyad, you know particular time

  • Each one is a different coordination game as the game theorist would put it where we both again

  • We're on in the same cell if we're on the same page, but if we're yet discrepant understandings

  • Then there can be in mild form, awkwardness

  • embarrassment in the

  • extreme case shock

  • The problem of dual relationships that are often talked about in

  • professional ethics

  • You know that it's very of course very difficult to have a unit dimensional relationship with someone but you're constantly

  • Warned, ethically not to for example

  • If you're a clinical psychologist not to make a friend out of your client and to say nothing about my sexual prime

  • Absolutely, nothing of that. Yes exactly. These sorts of things happen between professors and students

  • And so and I think to some degree they're inevitable

  • But the dual relationship problem also means that you end up playing

  • at least two games with different outcomes and so the aims become blurry and the degree of

  • Conceptual confusion also increases and no I'm not exactly sure why

  • Making that explicit would necessarily make it worse, but it does seem to be associated with on

  • What would you call unn?

  • an unwise complexification of the situation

  • absolutely, and this is that kind of

  • Social emotional dynamic that I will be writing about in in that don't go there exactly that paradox

  • Well, I'm very much looking forward to

  • Reading it and um, and also one of my dreams by the way, I don't know what you think about this

  • I think it would be fun and

  • I suppose this is perhaps an invitation

  • I think it would be fun to sit down with you and Ben Shapiro and have a talk about

  • Religion and the Enlightenment and and the state of the modern world

  • I don't know if you'd ever be interested in doing something like that

  • not a political discussion, you know, but uh

  • but uh because I think there is there is something to be thought out in a serious way between

  • The Enlightenment types like you and like sam Harris for example, because I would put him in the same

  • Well not in the same category, but in a similar. Yeah, I think we're where where there's a lot of overlap. Yeah

  • Yeah, and and then people like Sarah like Ben and I who are and maybe the Union and they're analysts

  • for example who tend to view

  • The historical movement towards increased

  • freedom and prosperity as a longer process

  • there's really something there that needs to be hashed out and it's really complicated and

  • might be fun to have a conversation about that at some point if you if

  • you are ever interested in if you ever have the time I

  • accept the invitation

  • I'll talk to Ben because okay. I

  • Think we could have a good conversation, you know and scrap it out a bit

  • and see if we could get somewhere because I

  • Really liked your books

  • You know

  • I really liked enlightenment now and I regard myself

  • In many ways as as a pearl enlightenment figure. I mean, I'm very scientifically minded. There are a lot of

  • empirical research and learned a tremendous amount from it and I certainly believe that the mastery of

  • Science and technology has been a major

  • contributor to the

  • furtherance of

  • Human wellbeing and and there's something to be said for the solidity of an objective

  • materialist view of the world

  • but there's there's an element there that seems to me to be

  • Troublesome that

  • Leads to a kind of nihilism which which interestingly enough you happened to be fighting with some of your optimism

  • which is quite quite nice to see

  • but I think there's fertile discussion there too to

  • reconcile

  • Maybe to reconcile some of the unnecessary

  • tension between the different streams of thought that have made Western culture and world culture for that matter the

  • remarkable

  • creation that it actually is I

  • Think that could be fruitful deed

  • Alright, well, is there anything else that you'd like to mention to people any forthcoming talks?

  • You have or public appearances or things you'd like to draw their attention to or are we?

  • Are we at the end of a fruitful discussion?

  • Problem is we could just keep going

  • so where to start I will be I'm

  • Often on the road. I'm often giving public public

  • Lectures and discussions. I have one. I'm having a public event Paul Krugman next week at Brown University

  • Nothing next week by the time you circulate speaking the past tense. It's my turn

  • But you're on my website. I have a listen about going. Yeah, okay. Okay. Okay. Well, it's pretty fun to see that there's a

  • public audience for this sort of discussion named who would have guessed what

  • Much more than anyone would have guessed just about five years ago. He admits. It's

  • Absolutely another reason for optimism

  • Let's open

  • very nice talking to you and thank you very much for taking the time and

  • good luck with your

  • your talks and your and your

  • academic endeavors and with your attempts to

  • help people

  • understand that there's

  • Reason to be hopeful now and perhaps even more reason to be

  • Hopeful in the future and about people that's a hell of a thing for someone who doesn't think there's a blank slate

  • Indeed. Thank you, and thanks for having me on great pleasure talking with you. Thanks very much. Okay, thank you. Let's stay in touch

  • Bye. Bye

I'm very pleased today to be talking to

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スティーブン・ピンカーすべてにもかかわらず、進歩 (Steven Pinker: Progress, Despite Everything)

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    林宜悉 に公開 2021 年 01 月 14 日
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