Name: 聖書シリーズIII: 神と権威の階層 (Biblical Series III: God and the Hierarchy of Authority)
Uploaded: 2021-01-14T10:21:54.000Z
Duration: 2 h 40 min 53 s
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程度の副詞

I'm really looking forward to this lecture, not like I wasn't looking forward to the other ones,

but the stories that I want to cover tonight, one of the things that just absolutely staggers me about them,

様態の副詞

especially the story of Cain and Abel (which I hope to get to) is, like, it's so short. It's unbelievable.

And I've found that it's essentially inexhaustible in its capacity to reveal meaning, and I don't exactly know what to make of that.

I think, you know, because I said I was going to take as

rational an approach to this issue as I possibly could, I think it has something to do with

this intense process of condensation across very long periods of time. That's the simplest explanation.

But I'll tell you, the information in there is so densely packed that it really is--

it's really-- it's not that easy to come up with an explanation for that. Not one that I find fully compelling.

I mean, I do think that the really old stories (and we've been covering the really archaic stories in the Bible so far)

I think that one of the things that you can be virtually certain about is that everything about them

that was memorable was remembered, right, and so in some sense

And this is kind of like the idea of Richard Dawkins idea of memes, which is often why I thought that Richard Dawkins

mystically inclined he would have become Karl Jung, because their theories are unbelievably similar. The similar of meme and the similar of arch...

the idea of archetypes of the collective unconscious are very, very similar ideas except Jungian ideas-- far more profound in my

estimation well it just is he thought it [through] so much better. You know

Because Dawkins tended to think of memes sort of like a mind worm you know something that would infest a mind and maybe multiple minds

But he never really took I don't think he really ever took the idea with the seriousness it deserved

And I did hear him actually make a joke with Sam Harris the last time they talked about the fact that that

Production of memes say religious memes could alter evolutionary history, [and] they both avoided that topic instantly

They had a big laugh about it men decided they weren't going to go down that road

and so that wasn't fair that was quite [interesting] to me, but

Is the the the density of these stories I do really [think] still is a is a mystery it

Certainly has something to do with their absolute

[their] in their impossibility to be forgotten [you] know and that's actually something that we could be tested empirically

I don't know if anybody has ever done that because you could tell

naive people two stories even equal length right one that had an archetypal theme and the other that didn't and then wait three months and

See which one's people remembered better and be relatively straightforward thing to test

I haven't tested it, but maybe I will at [some] point, but anyways, that's all to say that. I'm very

Excited about this lecture because I get an opportunity to go over the story of Adam and eve and the story of cain and Abel

And I [hopefully] [manage] both of those today, and maybe we'll get to the story of Noah and the tower of babel as well

But I wouldn't count on it not arthur eight we've been not at the rate we've been progressing if that's okay

That's that's no problem. It's there's no sense rushing this [alright]. So we're going to go before we go that before we do that

Finish my discussion of the idea of the psychological significance of the idea of God, and I've been thinking [about] this a lot more

You know because of course this lecture series gives me the opportunity and the necessity to continue to think and you know it

Certainly is the [case] so the hypothesis that I've been developing with the trinitarian idea is something like

That the trinitarian idea is the earliest

Emergence in image of the idea that there has to be an underlying cognitive

Structure that gives rise to consciousness as well as consciousness itself and so what I would suggest

Was that the idea of God the father is something akin to the idea of the a priori?

structure that that gives rise to consciousness

You know that's an inbuilt part of us, so that's our structure. You could think about that as something

That's been produced over a vast evolutionary time span

and I don't think that's completely out of keeping with the with the

With the ideas [that] are laid forth in Genesis one at least if you think about them from a metaphorical perspective

And it's hard to read them literally because I don't know what you know. There's an emphasis on day and night, but

The idea of Day and night as as 24-hour diurnal. You know

Interchanges [that] are based on the claw on the earthly clock seems to be a bit

Absurd when you first start to think about the construction of the cosmos so just doesn't seem to me that a literal interpretation

Appropriate and I mean it's another thing that you might not know but you know many of the early church [fathers] one of them origen

in particular stated very clearly this was in 300 ad that these ancient stories were to be taken as as

Wise metaphors and not to be taken literally like the idea that the people who established

Christianity for example were all the sorts of people who were biblical [literalist]. It's just absolutely historically wrong

[I] mean some of them were and some of them still are that's not the point

Many of them weren't and it's not like people who live 2,000 years ago were stupid by any stretch of the imagination

And so they were perfectly capable of understanding what constant you know what constituted something approximating a metaphor and also knew that

Considered as an abstraction could tell you truth that nonfiction wasn't able

Wasn't able to get at lets you think that fiction is only for entertainment

And I think that's a very that's a that's a big mistake to think that so

so with regards to the idea of God the father, so the idea is that

In order to make sense out of the world you have [to] have an a priori cognitive

Structure that was something that immanuel kant as I said last time

put forward as an argument against the idea that all of the information that we

Acquire during our lifetime [is] a consequence of incoming sense data and the reason that kant objected to that and he was

Absolutely right about this is that you can't make sense of sense Data without an a priori structure

You can't extract from sense data the structure that enables you to make sense of sense data

It's not possible, and that's really being demonstrated

I would say Beyond the shadow of a doubt since the 1960s and the best

demonstration of that was actually the initial failure of artificial intelligence

because when the AI people started promising that we would have fully functional and autonomous robots and artificial intelligence back in the

What they didn't understand and what stole them terribly until about the early 1990s was that it was almost

That the problem of perception with a much deeper problem than anybody ever

Recognized because like when you look at the world you just see well look there's objects out there and by the way you don't

Objects you see tools just so you know in the neurobiology. That's quite clear

You see useful things and infer object so it's actually the reverse of what people generally think but the point is is that

Regardless of whether you see objects or useful things when you look [at] the world you just see it

And you think well seeing is easy because they're the things are and all you have to do is like you know turn your head

And that's just so wrong that it's it's almost impossible to overstate

Like the problem of perception is staggeringly difficult and one of the primary reasons that we still don't really have autonomous robots

so there were a lot closer to it than we were in the

1960s because it turned out that you actually have to [have] an embodied you have to have a body before you can say it and

Even more importantly you [have] to have a body before you can see

Because the act of seeing is actually the act of mapping the patterns of the world [onto] the patterns of the body. It's not

Things are out there you see them then you think about them, then you evaluate them

Then you decide to act on them and then you act. [I] mean that you could call that a folk idea of

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聖書シリーズIII: 神と権威の階層 (Biblical Series III: God and the Hierarchy of Authority)

sort

absolutely

perception

sophisticated