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  • Good evening, ladies and gentlemen, my name is David Theroux, and I'm the president of the independent Institute

  • We're especially delighted to welcome you to this

  • Evening our special program is entitled the meaning and reality of individual sovereignty

  • with a renowned scholar and best-selling author

  • Jordan B. Peterson

  • For those of you who may be new to the independent Institute, you'll find information on us in the printed program that hopefully you received

  • The independent Institute is a nonprofit nonpartisan

  • public policy research organization that sponsors in-depth studies of major social and economic issues

  • The purpose is to bowl the advance peaceful prosperous and free societies

  • grounded in a commitment to human dignity

  • In the process we seek robust dialogue of key issues and we stand against efforts to shut down the free exchange of ideas

  • The results of our work are published as books and form the basis for numerous conference and media programs

  • Neither seeking nor accepting government funding. We hope that you will join our lighthouse society

  • Within just a couple years Jordan Peterson has taken the world by storm

  • Indeed he's become a profound and powerful phenomenon in the midst of the cultural confusion of our age a

  • A courageous articulate and sparkling champion of free speech

  • individual liberty personal responsibility

  • Free markets civic virtue the rule of law and the judeo-christian values that underpin Western civilization

  • Dr. Peterson has burst onto the public scene with his incisive critiques of political correctness

  • identity politics

  • moral relativism

  • post-modernism and

  • collectivism and statism on the left and right

  • Here's just a sampling of the many memorable quotes by him quote

  • Don't compare yourself with other people

  • compare yourself with who you were yesterday unquote or

  • Free speech is not just another value is the foundation of Western civilization

  • Don't lie about ANYTHING, EVER. lying leads to hell

  • We have to rediscover the eternal values that... and then live them out

  • No one gets away with anything ever

  • So take responsibility for your own life

  • Now what is remarkable is that such common sense and enduring wisdom

  • Has been so sadly lacking in the public square

  • But what is also so astounding and encouraging

  • is the enormous interest Dr. Peterson is generating globally in restoring first principles

  • Author the number 1 international bestseller 12 rules for life an antidote to chaos

  • Jordan Peterson is professor of psychology at the University of Toronto

  • He is also author of the book maps of meaning the architecture of belief

  • Plus over 100 scientific papers and he has almost 2 million subscribers to his YouTube channel

  • His work explores the modern world by combining the hard-won truths of ancient tradition

  • With the stunning revelations of cutting-edge science

  • now you can read further details about his background on the program that hopefully you got

  • But I will just add one additional

  • note

  • He's a native of North Western Canada

  • (in) 2016 he was inducted as an honorary member of the quack-e-to-tell tribe in the Pacific Northwest and

  • given the name alestalagie

  • meaning great seeker

  • Please join me in welcoming Jordan B Peterson

  • Well, thank you all for coming. it's good to see you here

  • The meaning and reality of individual sovereignty

  • That's a fundamental question as far as I'm concerned

  • Because it's by no means

  • self-evident

  • Why?

  • the idea of individual sovereignty should be

  • granted the

  • primacy of place that it

  • Has been granted or you could say it another way the

  • The reasons that that proposition have been deemed self-evident are not obvious

  • so

  • When I was just backstage, I was looking at the Declaration of Independence, which I do quite regularly make sure that I've got that

  • especially the introductory

  • Statements formulated properly and the introductory statements. I won't quote them precisely but

  • They lay out a series of propositions

  • And the first is that we hold these truths to be self-evident

  • and that people are

  • endowed by their creator with certain inalienable rights that

  • they're equal and that

  • Government is to govern bike by the consent of individuals and

  • Those are axiomatic statements, right?

  • There are this sort of statements that you build a system from you have to accept the statements first before you can build the system

  • And it's analogous in some sense to Euclidean geometry, right? There's a

  • Set of axioms and you accept them and then you can build a system, but you have to accept the axioms

  • But you don't have to accept the axioms. That's the thing and one of the things that's very much worth understanding is that

  • the current culture war that we're

  • Embroiled in which really has been going on for in some ways

  • For thousands of years, but in other ways for

  • More specifically political ways. I suppose since the rise of Marxism about a hundred and fifty years ago

  • It depends on how you analyze it whether you think about it as political or psychological because as a psychological phenomena, it's much older

  • The the proposition that

  • Those truths that are laid out in the Declaration of Independence are self-evident is

  • No longer accepted by a large number of people

  • Let's say in the intellectual academy and I would say that's particularly true of the post modernists. It's also true of the

  • Marxists and

  • the post modernists and the Marxists have

  • United in a very strange

  • manner because their

  • Philosophies are not really commensurate with one another the post modernists profess

  • Skepticism about meta-narratives

  • large-scale stories that perhaps might

  • Might serve as uniting

  • structures for people's own cognitive

  • Contents but also that unite

  • groups of people across large swaths of territory they profess

  • skepticism about the validity of those narratives and yet

  • well, the problem with that is it leaves you nowhere because if you don't have a

  • Uniting narrative a uniting story of uniting ethos. You don't have an explanation for

  • Your existence in the world and you don't have a direction

  • And that's not helpful

  • Because you can't live without an explanation for your existence in the world and a direction or if you do live under those conditions

  • You're bound to be miserable. And the reason you're bound to be miserable is because

  • And I would say that this is technically true

  • That almost all the positive emotion that you're going to experience in your life is a consequence of pursuing valuable goals

  • It's not a consequence of attaining them

  • It's a consequence of positing them

  • aiming at them and then observing yourself moving towards them and that... the sense that

  • accompanies that and we know the neurobiology of this sense actually quite well. the sense of that is one of

  • Forward movement and engagement and meaning and accomplishment. It's something like that

  • Hope that's another way of thinking about it. And it's the antidote in some sense to the

  • flip side of life which is the fact that it's

  • nasty brutish and short

  • as Thomas Hobbes put it

  • And that's inalienable as well

  • there's no escape from the

  • limitations and suffering of life

  • And so in order for that not to become overwhelming and then that can easily become overwhelming and often does in people's lives

  • Then you need a countervailing

  • Set of propositions that you can act out and embody

  • to endow that-

  • Limitation with worth and that's a not a trivial

  • Problem. I was just debating... Not really

  • Slavoj Žižek

  • about a week ago and

  • two weeks ago maybe and I was debating him because he had been advertised to me and

  • many others as sort of the world's foremost Marxist scholar and it turned out that

  • He really was not much of a Marxist at all. And so I ended up criticizing the communist manifesto

  • which

  • Deserves criticism and and then I expected him to defend

  • it but he didn't and so that was

  • Sort of

  • Interesting but non blessing um

  • But he said something very interesting during that debate and it came all of a sudden it came out of the blue, you know

  • And I think it was the most

  • striking part of the entire discussion

  • And then this is just a strange segue, but I'm trying I want to I need to

  • Discuss this because it struck me so hard because I think it's such an important point

  • I'd never thought about it before so he told me something I'd never thought about before at all

  • He was talking about the Christian passion

  • and he said that his

  • Sense was that the most important part of it was

  • The scene let's say where Christ is crucified and cries out to God that he's been Forsaken

  • And he said look you gotta think about what that means. I'm paraphrasing him. He said that

  • the suffering that characterizes individual human life is so intense that even if God Himself

  • Dane's to undergo it it will test his faith to the point where he will not believe in his own existence

  • That's really something and I thought wow, that's such a brilliant. That's such a brilliant observation. Is that

  • Because it's definitely the case, you know, if you if you if you interact with people in any manner, that's the least bit

  • Below the surface you find out that most people are carrying

  • A relatively heavy existential burden of one form or another, you know, I mean most people

  • many people have a physical illness that they're dealing with or a mental illness that they're dealing with and if

  • You're in a fortunate position where you're not dealing with either of those you probably have a family member that does and if you don't

  • have either of those you will that's for sure and

  • And you know, that's just one of many

  • terrible catastrophes that are

  • certain to visit you and

  • That

  • terrible catastrophe is

  • A challenge to us in many ways. It's a challenge to us because it forces us to look

  • deeply for a countervailing meaning that can make sense out of that and then maybe more than makes sense out of it and

  • And so I've been curious about whether or not that countervailing meaning exists, you know the post modernists

  • The first thing about them especially the identity politics types

  • I never know really what to call this group of people because if I call them postmodern

  • Neo-marxists then I'm accused of being alt right conspiracy theorists and if if I if I call them

  • Collectivists well that's accurate in some sense

  • But not not precisely and I could call them identity politics players and that happens on the right and the left but that's the basic

  • Rubric, I would say that uniting

  • Idea is that the individual is that... the individual's a fiction

  • in some sense and the right level of analysis

  • for...

  • Society and the political scene and and the economic scene is the group right is

  • Who you are as an individual is well, first of all, perhaps that's just an illusory category altogether

  • But who you are is going to be defined

  • essentially in terms of your group identity

  • your gender

  • Your sex that's already 70 different things

  • Your your that'd be funny if it wasn't true

  • Your your

  • Maybe your socioeconomic status your class. That was the original Marxist

  • Definition of identity right because Marx believed that history was a war between two classes and that your fundamental

  • Being was established by your class identity

  • Or it's your

  • Ethnicity or your race? Those are two other

  • Fundamental group identities or it's some combination of them all which is

  • Intersectionality, which is something that sort of devours itself and I've done a little bit of mathematics

  • It's like if you could imagine that you belong to ten groups, you know ten canonical groups

  • there's probably like one of you and so if you get intersectional enough

  • one of the things that happens is that you break the group's all the way down to the level of the individual if you're gonna

  • take

  • someone's

  • group centered peculiarities entirely into account you end up with ends of one and

  • I actually think that that's what the West figured out thousands of years ago was that if you were gonna take everyone's

  • Uniqueness into account in the way the intersectionalists appear to want to do with the plethora of group

  • identities that you end up at the individual and so

  • But it but there's no

  • requirement for coherency on the part of the postmodernists and in fact

  • They believe that coherency is actually I would say something akin to a conspiracy theory. That's part

  • I'm dead serious. I'm absolutely dead serious about this. It's a it's a conspiracy theory on the part of

  • the modernists who invented or elaborated the oppressive

  • Patriarchy that we all exist under which is something akin, I suppose to Marx's

  • Proletariat versus Bourgeoisie, it's some mishmash of idiocy like that and

  • But you know, I mean it's there's a question there that that's worth

  • Answering it's like well

  • Why do we believe in the individual?

  • You know the founders of the people who wrote the Declaration of Independence know it's like they justified it

  • Right. They said we hold these truths as self-evident like that's not an argument

  • That's just a statement. It's like and it starts a statement like a game in some sense

  • It's like well, let's assume these things are true and move on from there and see what happens now

  • They had their reasons, you know, like from a Canadian perspective

  • The people who

  • The Americ... you Americans who

  • Ran a revolution against England. You're just Englishmen that we're after their own rights and and

  • And had been denied by by

  • By your colonial status, but the American system is deeply embedded in the English common law system, and it's deeply embedded in

  • Well, whatever gave rise to the English common law system and certainly part of that is

  • the Judeo-Christian tradition

  • I don't I don't think any of that's particularly debatable and and so I've been very interested in what makes these propositions

  • self-evident

  • to look to see if there's any truth in the

  • sub structure that makes

  • For the self evidence and so I'm gonna lay out some propositions

  • For you today. We'll see how many I can get to

  • As there's a number of them that are important

  • I think I'll start first of all with a little discussion of Genesis

  • I did a biblical series in 2017

  • on Genesis which some of you might be interested in either watching or listening to. it's actually being very popular

  • Which is very peculiar

  • I rented a theater of about this size to give the lectures and it sold out

  • 15 lectures on Genesis and almost all the people who came were men

  • which is completely incomprehensible because you can't get men near a church and

  • you know and and they were usually men and I would say between about 28 and

  • 40 25 and 40 something like that

  • and so it was pretty interesting that they came and the most popular lecture I ever gave on YouTube is

  • On the first sentence of Genesis. It's like two and a half hours on the first sentence of Genesis

  • You never think anything like that could possibly be popular

  • but I want to tell you a little bit about Genesis because I think it's I think there are things in it that are

  • Well, they're what make the self evidence self-evident, but I also think that

  • They're also true. They're true metaphorically for sure. They're true psychologically.

  • I believe and they might be true metaphysically, but I don't know because no one knows about that and

  • you know, that's where you're

  • When you're speaking of ultimate things your knowledge runs out and so but I'll stick to the metaphorical and the psychological

  • That'll do you know

  • so

  • The way Genesis is structured. It's quite interesting. There's three elements

  • That are discussed as

  • Constituting the being

  • It's not

  • It's not a theory of the material existence like a scientific theory. It's not that it's a theory of being so it it's

  • And that's a hard thing to understand in itself. You could think about it as a theory of the structure of experience

  • That's another way of thinking about it. You know, you have experience of the world and

  • You have your emotions and your motivations and you have your aims and your stories and your thoughts your there's a characteristic human mode of

  • existence

  • That's conscious. We're aware that things exist and

  • We we live within that

  • structure and as far as I can tell

  • Given that Genesis is certainly not a scientific account of the structure of the Universe. It has to be some account of some other

  • Of something else and it's it's an account of experience itself and maybe experience itself is the ultimate reality

  • And it depends to some degree on how you define ultimate

  • It depends also on how you define reality, but you can play that game

  • You can say well, let's assume that it's just that your experience is reality. It's certainly reality as far as you're concerned

  • I mean especially and I would say one of the things about that that make that

  • Self-evident is pain

  • Like there's there's nothing like pain to convince you that your experience is real

  • I don't know anyone who isn't

  • convinced that their experience is real by pain and the only people I know that might be

  • Unconvinced just haven't had enough pain because if they did they'd be convinced. There's no arguing it away

  • in Genesis, there's God and

  • It's God the Father which applies something like a structure, you know

  • Like like a patriarchal structure that that might be one way of thinking about like a hierarchical structure

  • It's not surprising because God would be at the pinnacle of the hierarchy and there's the logos which is the word that

  • God uses to

  • Create order out of chaos. And so there's God and there's the logos

  • That's the Word of God and then there's the chaos and the chaos is Tohu wa-bohu

  • , or Tehom? Those are the original words and they're

  • They're uh...derived from older words from Sumeria

  • from a word

  • Tiamat and

  • Tiamat or Tiamat was a Sumerian goddess a dragon like a subterranean

  • No, no Fiddian

  • monster

  • Who lived in the salt water or who was the salt water? It's not exactly clear and she was

  • taken apart by the Sumerian

  • Creator god Marduk, who was a hero type like Beowulf or like Bilbo in in in in The Hobbit

  • Its Bilbo in The Hobbit isn't or is Frodo doesn't matter. It's one of those little hobbits anyways

  • and

  • he

  • He confronts Tiamat who has decided in the justify of bull fit of anger in some sense

  • I'll tell you the whole story Tiamat

  • there's two gods Tiamat and Abzu

  • Tiamat is the goddess of the salt water and Abzu is the goddess of the fresh water. And as far as the Sumerians were concerned

  • There was the land and underneath the land. There was fresh water and underneath the fresh water

  • There was salt water and the world was a dome on top of that and that was the same

  • conceptual world that the people who wrote

  • Genesis lived in and it's it's kind of how the world looks if you go outside in the field looks like there's a dome

  • There's some ground if you dig down you hit salt water or fresh water and then you know surrounding that

  • There's salt water. And so that's the world and they thought of the salt water in the fresh water as God and Goddess

  • Salt water being the goddess

  • Fresh water being the God and then it was the union of Azbu and Tiamat produced

  • The first generation of children gods and they were

  • Active

  • sort of proto-human creatures greater than human but

  • Human-like and they made an awful lot of racket and they were very careless and they killed Abzu

  • and

  • Then they tried to make their abode on his corpse. That's a very smart idea

  • Abzu you could think about him the representation of the patriarchy, you know

  • society itself and the idea that the Mesopotamians came up with in this

  • mystical dramatic way was that

  • We're careless

  • we tend to kill our society and we try to live on its corpse

  • And that's exactly right and it's always been right and that's then that that stories thousands of years old and it was a

  • foundation story for a very sophisticated

  • civilization and it still affects the stories that we live by today and it's a brilliant idea because of course you were handed your

  • society and you know

  • you may be

  • Doing everything you can to derive as much benefit as you possibly can from it without contributing it to it in the least

  • and so it's it's something dead in that it's the past and it's something that you can you can

  • Mmm, what would you say?

  • It's not manipulate precisely you can exploit

  • That's your privilege

  • How to exploit or exploitation anyways, they kill Abzu stupidly and that makes Tiamat very mad

  • And so she comes back and says well, I'm just wipe you all out. It's like the flood

  • It's it's the same kind of story as Noah and the flood, which is also a very common kind of story

  • And this new God comes up

  • His name is Marduk. And he has eyes all the way around his head and he speaks magic words both of which are very important

  • features because the fact that he has eyes all the way around his head means he pays attention and

  • the the fact that he speaks magic words means that he's a master of communication and he goes out to

  • Fight Tiamat and he successfully cuts her into pieces and he makes the world

  • and

  • so she's the goddess of chaos and destruction the goddess of nature and the idea is that

  • That entity that confronts the chaotic unknown cuts it into pieces and makes the habitable world

  • Which is exactly right. It's exactly right. It's exactly what you do

  • And then that's what I want to get at if I can get to it

  • It's hard. It's a hard story to tell anyways, that story is at the bottom of the story of Genesis. And so God

  • confronts the Tohu-wa bohu or the tehom with logos and

  • And logos gets elaborated over the course of centuries into a very complex idea

  • First of all logos is or turns into Christ, which is very strange thing. So there's the Christ in Christianity

  • Who's there at the beginning of time and then is incarnated in history

  • And is there at the end of time it's a very strange notion

  • So something that's eternal and is always there but also incarnated in a specific time and at a specific

  • arbitrary place, right

  • So it's this principle that is also so it's Universal and eternal and also local

  • Both at the same time very very important idea and very much relevant to what a human being is like as far as I'm concerned

  • And God uses the logos

  • the word and he interacts with the Tohu-wa bohu the chaos and

  • He generates order and that's what happens in Genesis, and he generates order over a number of days

  • using the logos and every time he generates a new form of order so each day he says

  • And it was good

  • And so that's interesting eh because

  • First of all, it's not obvious that it's good

  • that goes back to the

  • comment that Slavoj Zizek made it's like

  • Here we are in this being that's being

  • Being constructed in this reality and it's very it's very difficult reality

  • Human beings are very for us Our lives are bounded limited. We're mortal we suffer and

  • If we suffer enough

  • injustice

  • Or justice, even sometimes if we suffer enough

  • It's very easy for us to turn against

  • being and to curse it and it's not surprising and this is why she Zizek's words hit me so so hard because

  • when he said that that

  • suffering could become so intense that even God himself would have doubts about

  • The

  • Benevolence of himself in some sense. That's what that moment means on the cross

  • It's like well what in the world would you expect from mere human beings?

  • and so

  • But there's this insistence in Genesis that things that are created as a consequence of the logos are good

  • So first that they're created by the logos and second that they're good and so that's a very interesting set of propositions

  • so the logos is true is something like truthful speech and

  • So, this is partly what makes me a free speech advocate

  • Because I don't think that you can get to truthful speech without like speeches and speeches

  • dialogical

  • what you don't know much and you don't know much and neither do you like we're full of biases and we and and

  • Blind spots and even when you're trying to formulate your thoughts clearly, you're not that good at it

  • Especially if you're thinking about something complex and chaotic and unknown and you're gonna have to stumble around

  • Madly and make all sorts of mistakes to make any progress at all and with any luck, you know

  • You'll be able to talk to other people and they'll be just as clueless about it as you but out of that

  • Dialogical process if you're actually trying to communicate something

  • approximating the truth will emerge and

  • Hopefully the truth will set us free as its supposed to and put us on the proper path

  • You see the thing about the collectivist types at the universities, you know, they're they're very interested in shutting down free speech

  • But you have to understand that it's not because they oppose the views of the people

  • That they're trying to shut down

  • It is that but it's cuz they don't believe that there's such a thing as free speech

  • Because they don't believe that there's such a thing as individuals

  • They believe that you're just the avatar of your group and that whatever your opinions are are

  • conditioned

  • socially constructed and the reason they're socially constructed is because

  • you're born in a certain hierarchy of

  • identity and

  • That hierarchy of identity has conditioned every single thing you say so you might think that you're expressing your opinion

  • but if you're a postmodernist, you don't have an opinion because there isn't a you

  • You're just the mouthpiece of your privilege or your lack of privilege. And so

  • The debate on campuses isn't about who should speak and who shouldn't speak. Although it does degenerate into that

  • the debate is way more fundamental than that and it is well whether

  • There is anyone who has anything to say

  • because the

  • battleground for the post modernists is nothing but identity groups at war with one another

  • For dominance and that's it. And so

  • this

  • War is way deeper than you think it's not who should speak. It's whether

  • There is such a thing as free speech. All right, so back to human beings. I

  • I might manage this

  • So

  • It's an amazing idea first of all that it's this capacity for cumulative

  • For speech and and for attention because I think the logos is a combination of that like Marduk

  • you know Marduk has all his eyes and he's able to speak magic words and

  • So and he's one source of the idea for what the logo says another source is there's an Egyptian source

  • It's often identified with Christ as a god named Horus and you all know about Horus because you all know about the Egyptian eye

  • You've all seen the famous Egyptian eye

  • And Horus is the god of attention and

  • He's often identified with a falcon and or a bird of prey and that's because the only creatures that can see better than human beings are

  • birds of prey so Eagles for example Bald Eagles

  • They have an eye the same size as ours and they have two central, you know

  • Use your central vision to look at things because you know, if you look right at someone you notice you can see them

  • But you can't really see the people off to the side they start to fade out

  • You have a foe via in the middle of your eye, which is very very high resolution. But

  • Eagles have two of those and so they can see better than us

  • Eagle can see a dime from the top of the Empire State Building. Although why an eagle would be interested in that isn't obvious to me

  • But that's the acuity of their vision. Anyways, the Egyptians

  • one of the Egyptians gods that was identified with the Pharaoh and

  • therefore was sovereignty was Horus and it was Horus's eye in particular his eye his capacity to pay attention that

  • made him part of what constituted sovereignty so there's this idea that

  • complicated idea that you have to pull out of multiple sources that

  • The capacity to pay attention and the capacity to speak truthfully

  • takes chaos and transforms it into order into into cosmos and that that order is good and

  • So that so that's the second part of the the proposition. It's a very interesting It's a daring proposition

  • the first proposition is something like

  • consciousness communicative consciousness interacts with

  • The underlying chaotic structure of reality and brings

  • existence into being

  • Now we don't really know if that's true

  • There are physicists who suspect that. It's true. We know that who suspect that without consciousness

  • whatever consciousness is there'd be nothing but

  • something like a vague potential that it requires consciousness to

  • bring structured to that potential to make

  • existence

  • Exist and people argue about that. No one's exactly sure what it means but

  • But there are physicists who believe that very strongly

  • and

  • Well, and it's definitely

  • An open question, for example

  • The... an open question of what it is that could exist if there was nothing conscious of its existence

  • Now, I don't ...

  • Existence seems to be one of those things that requires consciousness to be it's like no consciousness. Well, what is there?

  • Well, it's not even it's not possible answer. There's no duration. There's no size. There's no quality. There's there's there's nothing

  • And it's a mystery. It's I'm not saying it's a mystery

  • we understand but implicit in the idea of existence consciousness seems to be implicit in the idea of existence and

  • it does seem that we're conscious

  • and so

  • Consciousness interacts with chaos to produce order and if it's truthful and attentive consciousness

  • Then the order it produces from chaos is good. That's the next proposition and that's a daring proposition

  • It's an ethical proposition. So the first proposition in Genesis is like an ontological or epistemological

  • Proposition it's sort of about the nature of reality

  • but the second is an ethical proposition and it's a really interesting one and I

  • Think this is this is I don't know if there's a more interesting question that you can ask yourself

  • it's like

  • Because the proposition is that what you bring into the world when you interact with chaos?

  • what is brought into the world in the interaction with chaos as a

  • consequence of truth if that's what's embodied in the logos is by definition good and

  • so one of the things I've been suggesting to my audiences, it's one of the rules in my book is that

  • You should tell the truth or at least you shouldn't lie

  • It's like you can't tell the truth because what the hell do you know, but but you cannot lie

  • You know

  • Like each of us knows when we're about to utter something that isn't true

  • now sometimes maybe you're confused about it because you're ignorant and you're biased and and

  • so

  • You say something and it might be true

  • It might not be but you know it clear about it

  • but sometimes it's pretty damn clear that you say something or

  • You do something that you know perfectly well not to be true and you do it anyways

  • and the proposition that Genesis puts forward is

  • If you act in truth then the order you produce is good

  • regardless of how it appears

  • it's an axiomatic statement of

  • ethical it's an axiomatic ethical proposition that you're

  • that the job of

  • Whatever extracts order from chaos

  • Is

  • properly done if it's done in truth and

  • that's

  • That's worth thinking about because it might be true. And then the question is like well, do you believe it's true?

  • That's a good question

  • it's not a religious question even it's a practical question as far as I'm concerned and my sense is that people just

  • Believe that this is true

  • deeply and

  • The way you can tell that is not by what they say

  • but by what they do and so for example, one of the things that you might observe is that

  • You know if you love someone

  • your children, let's say

  • You don't tell them that's the best way to get through the world is to lie about everything all the time. You don't sit down

  • You don't sit them down and say look

  • this is a corrupt Enterprise and

  • All together and you can't trust anyone because they're always lying about everything and your job is to become the best

  • liar, you possibly can become because that's the way to

  • Get to where you need to get to and to set the world straight

  • no one ever does that

  • And so if they don't do that, which would be belief in the lie, then they must assume something. That's approximately

  • Opposite and I would say that most people are not-

  • Pleased

  • When they catch their children in a lie, and so then you have to ask well, why is that?

  • it has to be because people believe that the truth is the proper way to proceed and it isn't obvious why they believe that

  • but it's obvious that they act as if they do believe that and then I would also say

  • Well, there's more to it than that because we know for example that

  • Societies that have a high level of trust and there aren't that many of those in the world

  • They happen to almost all be Western societies

  • Where there's a high level of trust there's a high level of economic development

  • They're unbelievably highly associated and I've never been able to figure out how countries ever became

  • Not corrupt, like it just seems completely impossible to me for countries that were corrupt once to ever become not corrupt

  • I don't understand how that happens at all but there's a handful of countries in the world that are

  • Fundamentally not corrupt where your default pri... proposition

  • presupposition when you deal with a stranger

  • let's say in a financial transaction is that you don't have to be on guard like you're

  • investigating a pit of vipers

  • Because the person is likely to act out what they say they'll do and it it reduces the transaction the unnecessary

  • Transaction costs to about zero right? Because I can take you at your word

  • We don't know each other. I can take you at your word a good example

  • That is eBay

  • You know because eBay was stranger transactions and people were concerned

  • It would degenerate into an unplayable game and turned out that the default

  • trade on eBay was like if you have

  • 98% seller rating on eBay you're actually a crook, you know

  • You need you need ninety-nine percent or above? It's so high. It's unbelievable. So

  • So we do we do know that trust is

  • Necessary. We do assume that people shouldn't lie. We are upset if our children don't tell the truth

  • We feel that that's a moral failing, but we're not very courageous

  • Because we won't live the full

  • We won't live out the full

  • implications of that

  • so the third part of Genesis

  • that I'd like to concentrate on very briefly is the

  • part that makes the

  • Declaration of Independence

  • Self-evident and that is that man and woman alike are made in the image of God

  • And that's a very mysterious statement because well first of all, it seems on the face of it absurd

  • Partly because it turns God into something approximating a person

  • Because there's an equation there and that it's not obvious what that might mean

  • It's also not clear what being made in the image of God would mean given that by that point in the book

  • you don't know much about God except that you do know that

  • He uses

  • Logos to extract order out of chaos

  • that's about all you know, and that that's good and

  • So the proposition there as far as I'm concerned is that that's what human beings do

  • that's what we do and

  • and

  • That this is way more important than people think

  • that we are

  • co-creators of

  • Reality now you think well, do you believe that?

  • Well, let's let's let's think about that for a minute or two. It's like

  • You know the standard scientists they tend to think of human beings as

  • Materialist and deterministic. I

  • Don't think that works very well for consciousness. I don't think there's any evidence that it works as an explanation for consciousness at all

  • And I think so. I think consciousness is self-evident

  • I mean we certainly act as if it's self-evident, you act like you're conscious you act like all the people around you are conscious

  • They're not happy. If you don't act like they're conscious. That's for sure

  • you're not going to get along with yourself or your family members or

  • Society at large if you don't treat people like they're conscious

  • You're also not going to get along with any of them

  • Unless you treat them like they are active agents that have some role in determining their own destiny, right?

  • I mean God, you see that in two-year-olds, you know when they're already pushing for autonomy

  • and so we make these assumptions that while we have this capacity for autonomous choice and

  • I'm gonna split an argument into two parts here. The first thing is I don't think that we can be deterministic

  • because it looks like

  • neurobiologically that if you want to run deterministically like on habit

  • Which would be what?

  • Deterministically would be you have to practice and practice and practice and practice and practice and build all the machinery that allows you to act

  • deterministically and then there'll be a stimulus and the whole

  • Deterministic process will lay itself out but that doesn't happen unless you've built the machinery

  • So like if you're a tennis pro, you know, you're acting deterministically all the time because you don't have enough

  • Time to consciously decide what you're going to do when a ball is come you so fast

  • You can't actually see it properly

  • It's all reflex

  • but it's really complicated chains of reflexes and

  • You spent like ten thousand dollars building them and so fine and when you're driving your car you're walking

  • You're doing these things that you've practiced so well, well your deterministic, but when you can counter the chaos of the day

  • That's a whole different story

  • And so what consciousness seems to do actually is to act when deterministic processes

  • aren't at

  • hand

  • So and so what we could walk through that we say look look here - here here's one way of thinking about yourself

  • You're you're a clock and you're wound up and you

  • wind down

  • Mechanistically, but the clock mechanism has to be there for you to wind down mechanistically and unless you've practiced something a long time

  • It's not there so I don't see how determinism ISM can account for that

  • So here's an alternative and you can tell me if this is in keeping with your experience. So you wake up in the morning

  • Your consciousness re-emerges from the darkness in which it's been embedded like the Sun coming up

  • Just why consciousness has always been associated with the Sun

  • we're daytime creatures and we and we're

  • creatures of vision and so we identify

  • Consciousness within with the light with illumination with enlightenment you wake up in the morning. And what do you have in front of you?

  • Well, it depends whether you're excited or worried

  • But it doesn't it doesn't really matter because it's the same thing what you have in front of you

  • This is as far as I can tell is that you have a field of possibility

  • You have a field of potential you might wake up

  • And worry you think well, I have to do this or you know, this series of negative consequences might emerge and I have these

  • Obligations that need to be taken care of for the same reason duties, you know

  • tax bills that have to be opened before they turn into some sort of terrible monster or

  • Work work requirements that need to be done for the same reason to keep to keep chaos at bay

  • And that will run through your mind and if it's overwhelming if there's too much chaos in your life

  • You might wake up in the middle of the night and have all that running through your head

  • You have all these this potential of what could be

  • Manifesting itself in front of you and then that's that that can be very stressful. It can also be very exciting right because

  • The flipside of that obligation is opportunity. And so you see in front of you this field of potential that's opportunity

  • but what what what you see as far as I can tell with your consciousness is

  • the potential that could be

  • right you see a

  • sequence of

  • worlds that you have some

  • Causal

  • ability to bring into being

  • And and you act like that you think well

  • I have to do this because then this will happen or if I don't do this then this will happen and hopefully if you're

  • not too skewed

  • most of the decisions you make are

  • positive ones because you want to take the

  • Potential that's in front of you the chaos and you want to turn it into a reality

  • That's good

  • And most of the time you're going to assume although you may be tempted not to

  • From time to time that the best way to do that is to confront that potential

  • forthrightly and to deal with it in a positive and truthful manner and that

  • The hopeful consequence of that will be that well, even if you don't produce something good

  • It will be less hellish than it might have been right, but maybe you'll maybe you'll get lucky

  • because you're

  • focused and you're doing your best and

  • you're confronting what's there as potential and you turn it into something good and

  • then you can live with yourself properly and you don't wake up in the middle of the night and

  • Bemoan, your lost opportunities and your lost possibilities. And so I think that what we are as individuals are

  • spirits

  • that confront

  • the potential of reality and

  • Transform it into the actuality of reality as a consequence of our ethical decisions

  • That's what it looks like and I think that that's why

  • There's an insistence in Genesis that were made in the image of God because we're partaking in the same process

  • Continually and you know you think well, do you believe that well, huh, let's look at how you act I

  • mean

  • The first thing is you tend to think you your kids is full of potential and and

  • You tend to think of the world that confronts them as full of opportunity. I mean

  • Or full of potential for that matter the whole potential thing is very strange

  • Notion and we don't think about it much and I think it's mostly because we're materialistic. It's like there's nothing material about potential

  • It's not here. It's not here now

  • It's it's out there whatever that means in the future with no qualities whatsoever

  • Except our apprehension of it. It has no weight. It has no mass it has no has no being whatsoever

  • it's just what could be but we treat it as it is if it's more real than anything else what could be and

  • Then if we have children and they don't live up to their potential they don't take advantage of their opportunities

  • Then we're angry at them. We say you had this potential that you could have done something with and you didn't do it

  • and so that you've

  • Sacrificed your own potential by not taking advantage of this

  • opportunity and

  • you've made yourself in the world less than it could be and you're never happy about that not when you're dealing with someone that you

  • Love you're always

  • upset because you see very clearly that they are not being who they could be and you and you see

  • Very clearly that that's a downward path and it's definitely not something that you want for your children. Then you think too, well

  • What about how you treat other people use yourself? Well

  • Conscience is a good example of that

  • you let an opportunity go by so you have some potential that

  • manifests itself in front of you as a doorway through which you could pass and maybe you you forego the opportunity because you're

  • Faithless and afraid and I mean that happens to everyone but it doesn't mean that you're gonna let yourself off the hook for that

  • You know, if you look at older people and you ask them what they regret in their lives, it's not the opportunities

  • They took it's the opportunities. They could have taken and didn't and it's because

  • I believe that deep in their conscience part of our structure our deep deep structure

  • We have a known moral obligation to take what's offered to us in its full

  • Catastrophe

  • And to make the best of it and to do that

  • properly with our ethical choices and that we do not let ourselves off the hook if we fail at that and

  • then I don't believe that we can organize our human relationships without believing that because

  • if I believe you have no agency and no capacity for

  • Your own choice and your own...

  • I believe you have no ability to transform the future into the into the present into the into the reality of the present

  • I'm going to be you're going to react to that like it's demeaning and

  • Patronizing I have to treat you like a moral agent of worth. I have to do that to me

  • I have to do that to my kids

  • I have to do that to my friends and

  • If we do try to establish a community like a political community and we don't use that as an axiom

  • Then the political community is a bloody catastrophe. And so that's part of what makes me think that this sort of thing is real

  • It's like well, it's real enough so that it governs your relationship with yourself whether you want it to or not

  • It's real enough that it governs your relationship with your children and their and the rest of your family

  • It's real enough that if you don't build your political system with those self-evident axioms

  • Then you just get a catastrophic tyranny. It's like that's pretty real

  • So those are the self-evident propositions and so I've been talking to people and trying to remind them of this

  • you know because

  • We're in danger of losing this and we shouldn't be losing it because there's something about it. That seems to be correct

  • I think people are afraid of it and then they should be I mean one of the statements

  • with regards to my introduction was that my

  • Observation as a clinician was that no one ever got away with anything

  • And I believe that I've seen that because you'd make a mistake

  • Especially a conscious mistake and you think you've got away with it. You wait, it'll come back

  • years later

  • Something something you bent the fabric of reality in some manner and in the short term you got away with it, you know

  • no one noticed but that has consequences that unfold and

  • sooner or later that

  • Chickens come home to roost and sometimes it takes years if you're doing therapy with someone and they've gone off on a very bad

  • pathway to

  • Trace all the decisions all the way back to that one

  • Decision you made that you knew was wrong when you made it and you made it anyways

  • And then you forgot about it because you don't remember every decision you make and your life is going off astray in some terrible manner

  • I've been suggesting to people and this is and I'll close with this

  • first of all, you have this moral obligation because you have this potential in front of you and the hypothesis is that you should be

  • approaching that let's say with courage and truth and

  • transforming it into the best that you can transform it into because that's actually the world and

  • you do that locally you do that to the limits of your power and sometimes you don't have much power because

  • You're not that competent and sometimes you have a lot of power and you're very competent, but it doesn't matter

  • You have a certain amount of potential at hand and you?

  • can either transform it into the order that's good or you can

  • do the opposite and

  • Generate a little bit of hell right here and now and if enough of us do that

  • Then we get a very large amount of Hell right here and now and we've seen that multiple times

  • particularly in the 20th century with the

  • establishment of great

  • Totalitarian regimes that were based on nothing but lies that were as close to hell as anyone could possibly desire

  • short of metaphysical reality

  • But it's worse - it's not only I think that you're called upon

  • This is a responsibility

  • You're called upon to

  • act ethically in the

  • Face of this potential that confronts you so that what you produce is good

  • But there's there's there's there's a part of that. That's worse that it's that's more

  • Burdensome than that even if that's burdensome enough

  • Make a mistake bring something into reality. That shouldn't be there then it's there and then

  • It's there to plague you and it's there to plague the people around you and it's not gonna go away till someone fixes it so

  • that's a scary thing, but the other thing is is that

  • even if you

  • If you fail to take the responsibility that's laden upon you to use truth to structure

  • possibility properly then you leave a hole in the structure of being that you

  • Could have filled with something good and it doesn't just stay there as a hole

  • it's that you invite something that's terrible in to take its place and

  • That's what happens when people become bitter and resentful and cynical

  • because they've been hurt in their lives and they start to use deception and

  • They start to deviate from the desire to confront the potential that surrounds them properly and to make things better

  • They they look for revenge. They look to hurt. They they develop malevolent motives and then not only are you not

  • bringing into the world what could be good and

  • Sustaining, but you're inviting into the world what can definitely be

  • Hellish is the only ...

  • to properly

  • conceptualize it and so I think that

  • There isn't anything more

  • Meaningful or real than the idea of individual sovereignty and that

  • It's mostly predicated on not on rights but on responsibility

  • Which is where our cultural?

  • Conversation has gone wrong because we've been talking about rights forever. It's like you have a responsibility

  • you're you're given a modicum of

  • possibility to play with in your life to do something with to build something with and

  • What you build is dependent on your ethical choices

  • and

  • It's the sum total of those ethical choices that create the world and then I'll close with this

  • We actually believe this politically

  • because our Western systems which are quite functional are also

  • predicated on the idea that

  • You're sovereign

  • Well, what does that mean? What means the government has to respect your rights?

  • But like I said, we've talked too much about rights, there's more to it than that

  • the proposition is that

  • The state is blind and old and decayed and dead and that requires the vision and the truth of the living in

  • order to keep it on track and

  • so what you do to keep it on track is you consult the living each one of us as

  • sovereign individuals and the reason you do that is because of the proposition that

  • You could actually do that. You could open your eyes you could see what was in front of you

  • You could speak the truth and you could keep the ship of state

  • properly afloat and oriented in the correct direction and our entire society is

  • predicated on that idea as well and

  • So that's the responsibility, right?

  • And it's it's a burdensome and terrible responsibility, but I also think

  • given the fundamental

  • catastrophe of life and the fact that you have to deal with that without becoming embittered that you need a weight and a load of

  • responsibility

  • That's of sufficient magnitude

  • And worth

  • so that it balances the

  • fragility that characterizes you

  • You could make things better

  • You could reduce suffering in the world

  • you could act in a meaningful and truthful way and there would be nothing in that but good if

  • It was good that you wanted

  • and that's all at the bottom of what constitutes the self evidence of our

  • Equality before God our inalienable rights and

  • The requirement for the consent of the governed

  • Thank you very much

  • Thank You, dr. Peterson

  • We would now like to engage in conversation with dr. Peterson drawing on questions. We've received from many of you and

  • Joining with us now are two of my colleagues at the independent Institute

  • The first is Mary Theroux a senior vice president and Graham Walker who was executive director

  • Mary received a degree in economics from Stanford University as she's been chairman of Garvey international

  • co-founder president and CEO of San Francisco grocery Express and

  • Member the National Board of the Salvation Army as well as chairman of the Salvation Army here in San Francisco. And in the East Bay

  • Graham received his PhD in public law and government from the university of Notre Dame

  • he's been a professor at Catholic University of America and the University of Pennsylvania as

  • Well as the scholar in the social science at the Institute for Advanced Study in Princeton

  • Mary do you want to begin? Thank you. Thank you. That was just terrific

  • We really appreciate your being here and you gave us a lot to talk about

  • I've heard you say that we humans are more sensitive to negative emotion than to positive

  • And in fact that we're tilted to negative emotion in terms of its potency

  • But the enormous popularity of your message where you cast a vision

  • that we can overcome problems and we can achieve lives of meaning and love and

  • Resiliency shows the tremendous hunger that exists for that positive alternative

  • In the realm in which independent operates

  • Politicians typically do employ a threat based narrative

  • So the world's going to end in ten years unless you give us control of the economy with a green new dough, right?

  • In which case it will certainly end in ten years. Absolutely

  • So as with your messaging

  • Independent cast the possibilities based vision, we produce publications and commentary and other things that it's positive

  • Solutions-oriented has an opportunity based narrative

  • emphasizing how human ingenuity

  • operating within a virtuous framework of the free market

  • Can overcome virtually every challenge including?

  • Improving lives and providing solutions to problems that governments can't or actually make worse

  • So my question is given your observation regarding the outside appeal of the negative

  • how would you advise us and indeed anybody in the audience who wants to counter that negative that threat based narrative and

  • Advance the opportunity

  • human valuing

  • Narrative well, that's a great question. I mean

  • there's an old old idea that you have to

  • rescue your dead father from an abyss and

  • That sort of associated in some sense with the Nietzschean idea of the death of God

  • And when every generation goes through its crisis of meaning, so the question is well, where do you find?

  • the spirit that revives and the answer is in the darkest possible place and

  • And see this is where I think that conservatives go wrong

  • My lectures well

  • Tonight wasn't particularly a classic example, but my lectures tend to be very dark. There was darkness in this one. I mean there

  • There there is a

  • inalienable reality of

  • Finitude and suffering that characterizes people's lives and it's not surprising that they become bitter they become embittered and resentful

  • And that has to be that has to be

  • forthrightly

  • Examined as

  • Deeply as possible

  • Before anything optimistic can emerge because you have to say look I understand

  • why

  • You're you feel the way you feel

  • but

  • Despite all that and all of that is a lot

  • The proper antidote is

  • the ethical way of life and

  • Not only is it the proper antidote because it's your duty which is another thing that conservatives stress. It's deeper than that

  • It's because it actually works

  • Ya know you need

  • You need a meaningful life

  • It's not optional because that combats the suffering and more than that if you lead a meaningful life

  • Which means to adopt responsibilities almost inevitably you actually make things better

  • And so you can take people down to the bottom of the abyss and you can say it's no wonder that you despair

  • given

  • your finitude but

  • There's so much possibility that surrounds you that

  • You can make something of that

  • regardless of its of

  • the reality of its horror and

  • you do that with

  • responsibility and people understand that and so

  • It it isn't just a call to make making things better. It's not a call to a utopia that's produced by a human imagination. It's

  • It's it's a... It's it's it's the insistence that

  • Without

  • The proper engagement in truth that your life will

  • Your life will degenerate and you will end up embittered and in hell and so

  • The conversation just hasn't been serious enough I would say and that's especially bad for young people, you know

  • One of the things I tell young people all the time

  • I'm not a very typical psychologist in this regard because I call it just like to Pat people on the head and say

  • You're all right. The way you are. I talked to Bishop Baron a while ago

  • I'm gonna broadcast this and he said that the Catholic priests were trained in the 1960s to kind of be accepting, you know humanistically

  • You're okay. The way you are, you know, and that's such rubbish

  • it's like

  • Not only are you not okay the way you are you don't think that anybody else is okay the way they are either

  • You're not, you don't think your children are okay the way they are like you love them and all that

  • But you don't want them to stay three years old their entire life you want them to

  • Expand and improve and become who they are. And so

  • Instead of telling young people that they're okay the way they are I tell them that

  • And it's a terrible message for them if they're desperate

  • You know, so let's say ten and percent of the people in my audience are young

  • Maybe they're young men just for the sake of argument and they're like not in good shape

  • They don't have any goals, They're drinking too much. They're watching pornography all the time. They've got no aim

  • they've got no structure in their life and they're just bloody miserable and the misery is

  • twisting them into

  • Malevolence because enough misery will absolutely do that to you

  • And then what are you gonna do and come along and say well you're you're okay the way you are

  • It's like that's the last thing they want to hear

  • It's like get your damn act together, you know

  • You got things to do and they're gonna be difficult and that there's a there's a there's a an echoing Christian message in there

  • I would say which is you pick up the

  • weight of your suffering

  • Voluntarily and you walk uphill with it and that not only gives you the meaning that you need in life in your life

  • To stop you from degenerating in a dangerous manner, but it actually makes things better

  • And so that that that all has to be part of it like I believe in human ingenuity

  • I think we can solve all the problems that beset us, but it can't just be

  • It has to be more than we can enhance material well-being. That's just what it tends to be now

  • It's not enough. And so and you get brushed off by the apocalyptic types

  • yeah, there's that that creativity that only comes from the individual consciousness and

  • it can't be simply reduced to some kind of a

  • Formula or a machine? It's it's mysterious in some way which is why I think your

  • Recourse to the archetypal structures of Genesis is so illuminating

  • But there was one thing you said about that that I just wanted to pursue a little bit if I may

  • The idea that we can't not operate like this is what's especially compelling in your portrayal

  • Yeah, exactly. Good luck precisely. That's the thing

  • That's so strange is that you know Nietzsche thought we could create our own values

  • Right that was his solution to the death of God, right?

  • but you can't because well Dostoyevsky figured this out right in crime and punishment, for example

  • You try breaking a moral rule

  • Especially one of your own. Mmm-hmm and then try convincing yourself that it's okay. It's like good luck with that man

  • You break a moral rule that's sufficiently deep

  • you'll traumatize yourself and you'll never recover and if you break one, that's you know, maybe just a

  • Medium-sized. Well, all that'll happen is you'll wake up at 3 in the morning

  • You know night after night

  • perhaps for years

  • Torturing yourself because of the mistake you made it if you could create your own values

  • You dispense with that in two seconds, you'd say well that was my decision. There's no fundamental meaning to reality whatsoever

  • I can do whatever I choose and I'm not gonna be guilty about it. It's like and the point is that's neither

  • Neither true nor functional. it's it's that's it's it's neither true nor functional

  • Yeah, and it's functional in a psychopathic manner

  • well

  • The closest people and people who are closest to be able to do that are psychopaths, but like their outcomes, aren't that great

  • They don't have they're not they don't do that. Well, despite what you read about, you know psychopathic CEOs, they don't do that

  • well and most people caught on to their tricks and generally they spend nomadic lives because they have to go from place to place because

  • People catch on to their deceit and you know, they're quite prone to suicide and and spontaneous emotional collapse

  • so no you

  • You have this moral law that you exactly yeah

  • But this is one way in which our position as being image bearers of God is a misleading

  • parallel insofar perhaps as

  • God uses his words to create bring order a create order out of chaos

  • And we can create order too by speaking truly the difference being that

  • We don't know

  • Whether there were any constraints at all constraining his choice at the beginning of the process

  • But we do know that we live within a context ourselves both

  • physically physically naturally as well as morally that constrains our choice we can either

  • Recognize our moral obligations as you said or try and elide them

  • When it's not successful

  • But we can try

  • And I just noticed one thing that seems a little odd you can tell me if to strike you as odd or not

  • Or maybe I'm missing something in an era when identity politics seems to be everything

  • And as you said a lot of post-modernism has devolved into this notion that there's nothing but competing groups with their different

  • Self-contained mindsets competing for power and what never the twain shall meet epistemologically and so forth

  • That's certainly the case and at the same time

  • Doesn't there seem to be coexisting with that a kind of?

  • mutated

  • Individualism, which is alike what you just mentioned of Nietzsche namely the idea that I can I'm an individual

  • I'm the creator of a meaning. I can use my own words or my own will to create my own identity

  • I'm not obligated to independent moral obligations. I create moral obligations

  • Yeah, how can this kind of mutate a toxic individualism coexist with identity politics?

  • Well, I say the things things that you cheat. What is it?

  • You can chase nature Oh with a pitchfork, but she always comes rushing back in right?

  • You know, if you if you one of the things I tried to do in maps of meaning

  • which was the first book I wrote was to write a description of what distinguished a religion from ideology and

  • One of the things that distinguishes a religion from an ideology as a religion takes everything into account

  • it's like well, there's a tyrannical element of culture, but there's also the benevolent element and there's the tyrannical element or the

  • destructive element of nature but there's also the creative element and there's the

  • Heroic element of the individual which would be embodied say in Christianity in the figure of Christ

  • But there's also the adversary there's always this balance. Yeah

  • With if you think everything is a social construct, so it's all social

  • Well, the individuality is going to creep back in somewhere and it does it in exactly the form

  • It's this very very childish form, right because it's so immature. It's so underdeveloped. It's like well, we're entirely socially constructed

  • Except at moment to moment We can determine our gender and by our own individual choice and everyone has to bow down to that

  • Yes, yes. Well, that's also what makes it so childish. Is that not only

  • Not only is it in the incoherent doctrine because you can't have it both ways

  • You're not socially constructed and able to choose your gender

  • Those things don't go together, but the idea that your identity now self-produced

  • Also takes precedence over the negotiation you have to have with other people about what your identity is going to be is

  • Really at the same development level

  • I would say as a two-year-old and I mean that I mean that technically because two-year-olds two-year-olds cannot

  • Take their own

  • Identity and integrate it with the identity of other children

  • they can't do that until they're about three and so it's so

  • It's it's so infantile that it's almost beyond imagination like epistemic solepcism

  • Meaning meaning I mean that the idea that only I exist that solepsicm is amiss so that yeah that I therefore

  • I know only what I know, but everyone else doesn't really exist. Everyone else is an illusion

  • I only am familiar with my own thoughts and the only true reality is the reality that I experience everyone

  • It's like except you can't live consistently with that and no one does well, but guess those aren't identities

  • It's this is another thing. That's so immature about it. It's like okay, you're gender fluid fine. Well now what?

  • I'm dead serious. I'm dead serious. Like what the hell are you gonna do with that?

  • you know like

  • Part of the reason you have gender roles and and of course their tyrannical and constricting, you know

  • obviously because everybody gets taken by culture and crushed into something, that's a

  • Compromise between their individuality and the rest of world everyone suffers from that

  • But you know, if you're if you're let's say you're straight and you're heterosexual

  • For sorry. Those are the same thing

  • Let's say you're heterosexual and you're monogamous and you're in a committed relationship so like all of a sudden you have an identity

  • Well, what's the identity? Well, it's easy

  • You get married?

  • You have children

  • You raise them together you tie your lives together. You try to you try to build something for the decades, right?

  • And that's an identity. It's a pathway forward. It's it's a way to be well, I'm gender-fluid

  • It's like, okay. Well pick your pronoun. It's like, okay. Well, what do you do tomorrow?

  • Well, I'm I don't know. I'm out there in no-man's land. You don't want to be in no-man's land. That's not good

  • You're off the beaten path you think well, I can go off the beaten path. It's like

  • You go off the beaten path and you just see how long you last

  • You're lucky if you're if you're a highly creative person and you're very disciplined and you have most of your life in

  • pristine order you might be able to risk a

  • Substantial deviation from the beaten path and managed to maintain your sanity

  • But if you're a disorganized person and you wander off the pathway of tradition you are in so much trouble

  • You can't even possibly imagine it there are things out there that you will encounter that you have

  • Absolutely, no defense against whatsoever. And so it's naive beyond

  • Comprehension it's like Well, I'm a new kind of gender. It's like

  • You've got 60 years to figure that out and then take

  • Fifty thousand years to even take a crack at it, so it's terrible

  • Mary did you have another question you want to ask? I think we can slip one in because I think one more you okay?

  • You talk about how dangerous it is to tell some

  • Young person whose life is messed up that they're just great the way they are with which I completely agree

  • But how do you reach a young person who's bought into the notion that life is meaningless?

  • Well, you're the first thing is you tell them why they think that

  • It's like they've got all sorts of reasons to think that it's like life is hard. It's it's it's a crucifixion

  • That's right. And so

  • It's no wonder they think that it's like okay fine. First of all, we're gonna take it seriously. Yeah, you're

  • suffering and adrift and you have your reasons but

  • so you take those reasons seriously, and you say despite that

  • Despite that there's more to you than you think and you know that too because you upgrade yourself for not

  • Manifesting it and you say to people well I ask people for example

  • Who do you admire?

  • Because that's the instinct for admiration is part of the instinct for imitation. It's like how do you admire?

  • Do you admire people who are completely irresponsible you admire people who can't take care of themselves. They can't even take care of themselves

  • Here's the most admirable person

  • Completely useless to themselves maybe even counterproductive just a bloody

  • catastrophe for their family and like

  • What would you call a social danger like no one admires that no one admires that it's like you start

  • Minimally, can you take care of yourself? At least that?

  • That'd be the first thing and then is there more than eyes there enough to you so that maybe someone else could rely on you

  • Now and then maybe maybe a number of people maybe your family

  • it could be a it could be the glue that holds them together and and

  • And mends them and then maybe there could be more to you than that. Maybe you could be

  • Someone for your community and god only knows how far you could go with that. Those are the people you admire

  • It's like well try that out

  • See what happens and start locally

  • Jung Carl Jung said this is one of my favorite Carl Jung

  • Quotes that modern man does not see God because he will not look low enough.

  • I Really like that. And so, you know, I've been telling the people that I talk to the same thing

  • it's like you have a certain amount of

  • Potential within your grasp

  • you may find what you have contemptible because you're not in a position of power this modicum of

  • Possibility that's been granted to you is beneath you and so you do nothing with it. And so you get nothing from it

  • You take that seriously you do the small things

  • You can the humble things that you can to put yourself together in that in those

  • tiny

  • Embarrassing ways that are real and if you do that enough

  • you'll

  • You'll will fortify yourself and that will work and you know, one of the things that's been unbelievably hardening to me

  • It's ridiculous really like

  • Normally now if I go out during the day

  • If I go to any city

  • I've been to like 150 cities in the last year and if I'm walking around on the street or in an airport

  • Someone will come up to me about every 10 minutes or so, and they'll say the same thing

  • They always say the same thing

  • They first of all apologize for bothering me and they're very polite

  • To all my interactions with people you'd never guess this from like my reputation in the press

  • but all my interactions with people in public are unbelievably positive and

  • the people will come up and say

  • You know, I was in this small domain of hell a year ago or six months ago, whatever

  • It is addiction. Alcoholism. I wasn't getting along with my family

  • I've been living with my girlfriend for five years and we were stuck. I didn't have any direction for my career

  • I was nihilistic, you know, I was whatever, you know, although different ways that people can

  • fall into a pit and and and and

  • Be miserable

  • said I read in your books or I watched your lectures and I decided I was gonna I

  • Was gonna try to put my family together

  • Or I was gonna I was gonna make a vision and pursue it or I was going to try telling the truth

  • just try one of these things and things are way better way better, you know

  • And sometimes it's a father and a son or sometimes. It's a son and a daughter

  • it's usually it's usually it's not often a daughter and a mother not so much but I

  • Mean if it's a pair of people

  • But or it's a girlfriend and a boyfriend and the girlfriend is very happy usually because her boyfriend has straightened up

  • Substantially and maybe they're getting married and like he's half civilized at this point

  • but

  • But but it's but it's it's an unbelievably positive thing to see and and it's a real thing

  • You know

  • it's like it's it's so interesting to watch the fact that all people have to do is put some of these things into practice and

  • All of a sudden that little modecum of potential that they had because they got humble enough to deal with it properly

  • Starts to expand and expand and like I believe and I do believe this and I think this is part of the Christian message

  • Fundamentally is that there's actually no limit to that expansion

  • You know because in some sense like we are this weird combination of finite and infinite like we're related to the infinite in some manner

  • obviously because the infinite

  • Exists and here we are and so we're related to it in some manner and I don't know what manner that is

  • But I don't know what the limits are

  • It's like if you were the best person you could be

  • No

  • truly if you

  • Decided to live by truth and to aim at the good and you really did that you put your whole heart and soul into it

  • Like you were like that's what you were staking your life on because you're staking your life on something who the hell could you be?

  • And no one knows, you know, you know perfectly

  • Well, you could be far more than you are and you don't know what the oppor limit of that is

  • And we certainly don't know what the upper limit would be

  • If there were lots of people doing that god only knows what problems we could solve, you know

  • There's lots of suffering and misery in the world

  • Plenty and it's no wonder that people get bitter

  • But God as you pointed out before, you know

  • We've got no shortage of ingenuity and possibility and if we were serious about making things less wretched than they are

  • Who knows what miracles we could pull off?

  • I

  • want I want to especially thank

  • Dr. Peterson again for his brilliant courageous and inspiring work and

  • We're particularly grateful to all of you for joining with us tonight

  • i Want to also especially thank the wonderful people who've made tonight possible

  • especially

  • my colleagues that the independent Institute

  • Our team is just fabulous and i thank you for that. I particularly want to thank my colleague Alicia Luthor

  • Who's our director of administration

  • For all of her supportive work and organizing and overseeing all that made tonight possible

  • Incidentally, there are copies that you may have noticed of 12 wheels for life outside signed copies

  • Please visit our website at independent dot org for information about upcoming events and publications and more

  • We look forward to seeing you again at future

  • independent Institute events

  • Thank you and good night

Good evening, ladies and gentlemen, my name is David Theroux, and I'm the president of the independent Institute

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個人主権の意味と現実 (The Meaning and Reality of Individual Sovereignty)

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    林宜悉 に公開 2021 年 01 月 14 日
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