Lex Fridman Podcast
#448 – Jordan Peterson: Nietzsche, Hitler, God, Psychopathy, Suffering & Meaning
Fri, 11 Oct 2024
Jordan Peterson is a psychologist, author, lecturer, and podcast host. Thank you for listening ❤ Check out our sponsors: https://lexfridman.com/sponsors/ep448-sc See below for timestamps, transcript, and to give feedback, submit questions, contact Lex, etc. Transcript: https://lexfridman.com/jordan-peterson-2-transcript CONTACT LEX: Feedback - give feedback to Lex: https://lexfridman.com/survey AMA - submit questions, videos or call-in: https://lexfridman.com/ama Hiring - join our team: https://lexfridman.com/hiring Other - other ways to get in touch: https://lexfridman.com/contact EPISODE LINKS: Peterson Academy: https://petersonacademy.com Jordan's X: https://x.com/jordanbpeterson Jordan's YouTube: https://www.youtube.com/@JordanBPeterson Jordan's Website: https://jordanbpeterson.com Jordan's Books: We Who Wrestle with God: https://amzn.to/485Dz4a Beyond Order: https://amzn.to/3T4LRBw 12 Rules for Life: https://amzn.to/3c4sqYF Maps of Meaning: https://amzn.to/3A1Ods2 SPONSORS: To support this podcast, check out our sponsors & get discounts: Eight Sleep: Temp-controlled smart mattress. Go to https://eightsleep.com/lex Ground News: Unbiased news source. Go to https://groundnews.com/lex BetterHelp: Online therapy and counseling. Go to https://betterhelp.com/lex LMNT: Zero-sugar electrolyte drink mix. Go to https://drinkLMNT.com/lex OUTLINE: (00:00) - Introduction (07:07) - Nietzsche (14:48) - Power and propaganda (19:54) - Nazism (24:54) - Religion (41:18) - Communism (47:03) - Hero myth (49:12) - Belief in God (59:24) - Advice for young people (1:12:02) - Sex (1:32:00) - Good and evil (1:44:46) - Psychopathy (1:58:15) - Hardship (2:10:31) - Pain and gratitude (2:21:32) - Truth PODCAST LINKS: - Podcast Website: https://lexfridman.com/podcast - Apple Podcasts: https://apple.co/2lwqZIr - Spotify: https://spoti.fi/2nEwCF8 - RSS: https://lexfridman.com/feed/podcast/ - Podcast Playlist: https://www.youtube.com/playlist?list=PLrAXtmErZgOdP_8GztsuKi9nrraNbKKp4 - Clips Channel: https://www.youtube.com/lexclips
The following is a conversation with Jordan Peterson, his second time on this, the Lex Friedman podcast. And now, a quick few second mention of each sponsor. Check them out in the description. It's the best way to support this podcast. We've got A Sleep for Naps, Ground News for a non-biased news aggregator, Better Health for mental health, and Element for delicious, delicious electrolytes.
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That's a good definition of home, the place you miss the most when you're away from it. I think I've read a quote from like Nietzsche or Schopenhauer, one of those like hardcore, maybe a bit cynical philosophers. Who was it? Anyway, the quote was something like, home is the place you have tried to escape the most, but failed. Oh boy.
It's kind of like from the whole school of thought that life is suffering. And so happiness is the moments where you escape the suffering briefly, that kind of perspective on life. So probably Schopenhauer, probably one of those guys. Anyhoo, in that same vein, I could say that, you know, taking a nap on an eight-sleep bed, cold bed surface, warm blanket, is a kind of escape from the suffering.
It is, no matter what, an escape from the world. It's the kind of escape that, once you return, you feel so refreshed, with new eyes, everything's brighter, everything's more hopeful. Everything radiates the possibility of something good happening. So I'm a big fan of naps. Go to asleep.com slash Lex and use code Lex to get $350 off the Pod 4 Ultra.
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Delicious. Watermelon salt always has been, always will be, but there's a bunch of other flavors if you like them. There's like a chocolatey one, which I've tried a bunch of times, and it's actually amazing. But for me personally, it's almost a little too amazing. It almost feels like dessert versus like a refreshing, energizing kind of flavor, which is watermelon salt. But to each their own.
I'm actually learning that people have... fundamentally different tastes in foods, in ice cream, whatever. And I think that's beautiful. For most of my life I get stuck on certain foods I like and I just keep eating that thing. So I'm a creature of habit in a sense. Because I find a thing that makes me happy and I just keep doing the thing that makes me happy. It's kind of logical.
I don't get bored. I guess I don't get bored easily because everything is so full of life. Everything is so full of awesomeness and I just don't need to go to a new thing that's full of awesomeness. But I also realize that there is a joy inherent to the exploration in itself. So I guess that's an argument for me to try different flavors of Element. I have. I gave them a chance.
I still like watermelon salt the most. What you gonna do? Get a sample pack for free with any purchase. Try it at drinkelement.com. And now, dear friends, here's Jordan Peterson. You have given a set of lectures on Nietzsche as part of the new Peterson Academy, and the lectures were powerful.
There's some element of the contradictions, the tensions, the drama, the way you lock in an idea, but then are struggling with that idea. All of that, that feels like it's a Nietzschean.
Yeah, well, he was a big influence on me stylistically and in terms of the way I approached writing. And also many of the people that were other influences of mine were very influenced by him. So I was blown away when I first came across his writings. They're so...
they're so intellectually dense that I don't know if there's anything that approximates that Dostoevsky maybe although he's much more wordy Nietzsche is very succinct partly because he was so ill because he would think all day he couldn't spend a lot of time writing and he condenses writings into very short while this aphoristic style he had and it's it's really something to strive for and
And then he's also an exciting writer, like Dostoevsky, and dynamic and romantic in that emotional way. And so it's really something. And I really enjoyed doing that. I did that lecture that you described. That lecture series is on the first half of Beyond Good and Evil, which is a stunning book.
And that was really fun to take pieces of it and then to describe what they mean and how they've echoed across the decades since he wrote them. And yeah, it's been great.
Taking each sentence seriously and deconstructing it and really struggling with it. I think underpinning that approach to writing requires deep respect for the person. I think if we approach writing with that kind of respect, you can take Orwell, you can take a lot of writers and really dig in on singular sentences.
Yeah, well, those are the great writers because the greatest writers, virtually everything they wrote is worth attending to. And I think Nietzsche is in some ways the ultimate exemplar of that because... Often when I read a book, I'll mark one way or another. I often fold the corner of the page over to indicate something that I've found that's worth remembering.
I couldn't do that with a book like Beyond Good and Evil because every page ends up marked. And that's in marked contrast, so to speak, to many of the books I read now where it's It's quite frequently now that I'll read a book and there won't be an idea in it that I haven't come across before. And with a thinker like Nietzsche, that's just not the case at the sentence level.
And I don't think there's anyone that I know of who did that to a greater extent than he did. So there's other people whose thought is of equivalent value. I've returned recently, and I'm going to do a course to the work of this Romanian historian of religions, Mircea Eliade, who's not nearly as well known as he should be, and whose work, by the way, is a real antidote to...
the postmodern nihilistic Marxist stream of literary interpretation that the universities as a whole have adopted. And Iliad is like that too. I used this book called The Sacred and the Profane quite extensively in a book that I'm releasing in mid-November, We Who Wrestle with God, and it's of the same sort. It's endlessly analyzable.
Iliad had walked through the whole history of religious ideas, and he had the intellect that enabled him to do that, and everything he wrote is dreamlike in its density. So every sentence or paragraph is evocative in an image-rich manner, and that also... what would you say, deepens and broadens the scope.
And that's part of often what distinguishes writing that has a literary end from writing that's more merely technical. Like the literary writings have this imagistic and dreamlike reference space around them. And it takes a long time to turn a complex image into something semantic. And so if your writing evokes deep imagery, it has a depth that can't be captured merely in words.
And the great romantic poetic philosophers, Nietzsche is a very good example, Dostoevsky is a good example, so is Mircea Eliade, they have that quality. And it's a good way of thinking about it. It's kind of interesting from the perspective of technical analysis of intelligence. There's a good book called The User Illusion, which is the best book on consciousness that I ever read.
It explains the manner in which our communication is understandable in this manner. So imagine that when you're communicating something, you're trying to change the way that your target audience perceives and acts in the world. So that's an embodied issue. But you're using words which aren't when obviously aren't equivalent to the actions themselves.
You can imagine that the words are surrounded by a cloud of images that they evoke, and that the images can be translated into actions. Yeah, and the greatest writing uses words in a manner that evokes images that profoundly affects perception and action. And that's the, so I would take the manner in which I act and behave. I would translate that into a set of images.
My dreams do that for me, for example. Then I compress them into words. I toss you the words, you decompose them, decompress them into the images and then into the actions. And that's what happens. in a meaningful conversation. It's a very good way of understanding how we communicate linguistically.
So if the words spring to the visual, full visual complexity, and then that can then transform itself into action.
Yes, and change in perception.
Change in perception, yeah.
Well, those are both relevant, and it's an important thing to understand because the classic empiricists make the presumption, and it's an erroneous presumption, that perception is a value-free enterprise. And they assume that partly because they think of perception as something passive. You know, you just turn your head and you look at the world and there it is.
It's like, perception is not passive. There is no perception without action. Ever. Ever. And that's a weird thing to understand because even when you're looking at something, like your eyes are moving back and forth. If they ever stop moving for a tenth of a second, you stop being able to see. So your eyes are jiggling back and forth just to keep them active.
And then there's involuntary movements of your eyes. And then there's voluntary movements of your eyes. Like what you're doing with your eyes is very much like what a blind person would do if they were feeling out the contours of an object. You're sampling. And you're only sampling a small part. element of the space that's in front of you.
And the element that you choose to sample is dependent on your aims and your goals. So it's value saturated. And so all your perceptions are action predicated. And partly what you're doing when you're communicating is therefore not only changing people's actions, let's say, but you're also changing the strategy that they use to perceive. And so you change the way the world reveals itself for them.
See, this is why it's such a profound experience to read a particularly deep thinker, because you could also think of your perceptions as the axioms of your thought. That's a good way of thinking about it. A perception is like a, what would you say? It's a thought that's so set in concrete that you now see it rather than conceptualize it.
A really profound thinker changes the way you perceive the world. That's way deeper than just how you think about it or how you feel about it.
What about not just profound thinkers, but thinkers that deliver a powerful idea that for example, utopian ideas of Marx or utopian ideas, you could say dystopian ideas of Hitler, those ideas are powerful and they can saturate all your perception with values and they focus you in a way where there's only a certain set of actions
Yeah, right. Even a certain set of emotions as well.
And it's intense and it's direct and they're so powerful that they completely alter the perception and the words bring to life.
Yeah, it's like a form of possession. So there's two things you need to understand to make that clear. The first issue is that as we suggested or implied that perception is action predicated, but action is goal predicated, right? You act towards goal. And These propagandistic thinkers that you described, they attempt to unify all possible goals into a coherent singularity.
And there's advantages of that. There's the advantage of simplicity, for example, which is a major advantage. And there's also the advantage of motivation. So if you provide people with a simple manner of integrating all their actions... you decrease their anxiety and you increase their motivation. That can be a good thing if the unifying idea that you put forward is valid.
But it's the worst of all possible ideas if you put forward an invalid unifying idea. And then you might say, well, how do you distinguish between a valid unifying idea and an invalid unifying idea? Now, Nietzsche was very interested in that, and I don't think he got that exactly right. But...
The postmodernists, for example, especially the ones, and this is most of them, with the neo-Marxist bent, their presumption is that the fundamental unifying idea is power, that everything's about compulsion and force, essentially, and that that's the only true unifying ethos of mankind, which is, I don't know if there's a worse idea than that.
I mean, there are ideas that are potentially as dangerous. The nihilistic idea is pretty dangerous, although it's more of a disintegrating notion than a unifying idea. The hedonistic idea that you live for pleasure, for example, that's also very dangerous.
But if you wanted to go for sheer pathology, the notion that, and this is Foucault in a nutshell, and Marx for that matter, that power rules everything, Not only is that a terrible unifying idea, but it fully justifies your own use of power. And I don't mean the power Nietzsche talks about. His will to power was more his insistence that a human being is an expression of will rather than a...
mechanism of self-protection and security. He thought of the life force in human beings as something that strived not to protect itself, but to exhaust itself in being and becoming. It's like an upward-oriented motivational drive, even towards meaning. Now, he called it the will to power, and that had some unfortunate consequences, at least that's how it's translated.
But he didn't mean the power motivation that people like Foucault or Marx became so hung up on.
So it's not power like you're trying to destroy the other. It's powerful flourishing of a human being, the creative force of a human being.
Yeah, yeah. Well, you could imagine that, and you should, you could imagine that you could segregate competence and ability. Imagine that you and I were going to work on a project.
We could organize our project in relationship to the ambition that we wanted to attain, and we can organize an agreement so that you were committed to the project voluntarily, and so that I was committed to the project voluntarily. So that means that we would actually be united in our perceptions and our actions, by the motivation of something approximating voluntary play.
Now, you could also imagine another situation where I said, here's our goal and you better help me or I'm going to kill your family. Well, the probability is that you would be
quite motivated to undertake my bidding and so then you might say well that's how the world works it's power and compulsion but the truth of the matter is that you can force people to see things your way let's say but it's nowhere near as good a strategy even practically than the strategy of that would be associated with something like voluntary voluntary joint
agreement of pattern of movement strategy towards a goal. See, this is such an important thing to understand because it helps you start to understand the distinction between a unifying force that's based on power and compulsion and one that is much more in keeping, I would say, with the ethos that governs Western societies, free Western societies. There's really a qualitative difference.
And it's not some morally relativistic illusion.
So if we just look at the nuance of Nietzsche's thought, the idea he first introduced and thus spoke Zarathustra of the Übermensch. Yeah. That's another one that's very easy to misinterpret because it sounds awfully a lot like it's about power. Yeah, right. For example, in the 20th century, it was misrepresented and co-opted by Hitler to advocate power.
for the extermination of the inferior non-Aryan races.
Yeah, and the dominion of the superior Aryans. Yeah, well, that was partly because Nietzsche's work also was misrepresented by his sister after his death. But I also think that there's a fundamental flaw in that Nietzschean conceptualization.
So, Nietzsche, of course, famously announced the death of God, but he did that in a manner that was accompanied by dire warnings, like Nietzsche said, because people tend to think of that as a triumphalist statement, but Nietzsche actually said that he really said something like the...
unifying ethos under which we've organized ourselves psychologically and socially has now been fatally undermined by, well, by the rationalist proclivity, by the empiricist proclivity. There's a variety of reasons. Mostly it was conflict between the Enlightenment view, let's say, and the classic religious view, and that there will be dire consequences for that.
And Nietzsche knew, like Dostoevsky knew, that, see, there's a proclivity for the human psyche and for human societies to move towards something approximating a unity, because the cost of disunity is high. Fractionation of your goals, so that means you're less motivated to move forward than you might be because there's many things competing for your attention.
And also anxiety, because anxiety actually signals something like goal conflict. So there's an inescapable proclivity of value systems to unite.
Now, if you kill the thing that's uniting them, that's the death of God, they either fractionate and you get confusion, anxiety, and hopelessness, or you get social disunity, or and you get social disunity, or something else arises out of the abyss to constitute that unifying force. And Nietzsche said specifically that he believed that one of those manifestations would be that of communism.
And that that would kill, he said this in Will to Power, that that would kill tens of millions of people in the upcoming 20th century. You could see that coming 50 years earlier. Dostoevsky did the same thing in his book, The Demons. So this is the thing that the areligious have to contend with.
It's a real conundrum because, I mean, you could dispute the idea that our value systems tend towards a unity, and society does as well because otherwise we're disunified. But the cost of that disunity, as I said, is goal confusion, anxiety, and hopelessness. So it's like a real cost. So you could dispense with the notion of unity altogether, and the postmodernists did that to some degree.
But they pulled off a sleight of hand too, where they replaced it by power. Now Nietzsche did, he's responsible for that to some degree, because Nietzsche said, with his conception of the overman, let's say, is that human beings would have to create their own values. Because the value structure that had descended from on high was now shunted aside. But there's a major problem with that.
Many major problems. The psychoanalysts were the first people who really figured this out after Nietzsche. Because imagine that we don't have a relationship with the transcendental anymore that orients us. Okay, now we have to turn to ourselves. Okay, now if we were a unity, a clear unity within ourselves, let's say, then we could turn to ourselves for that discovery.
But if we're a fractionated plurality internally, then when we turn to ourselves, we turn to a fractionated plurality. Well, that was Freud's observation. It's like, Well, how can you make your own values when you're not the master in your own house? Like you're a war of competing motivations. Or maybe you're someone who's dominated by the will to force and compulsion.
And so why do you think that you can rely on yourself as the source of values? And why do you think you're wise enough to consult with yourself to find out what those values are or what they should be, say, in the course of a single life?
I mean, you know, it's difficult to organize your own personal relationship, like one relationship in the course of your life, let alone to try to imagine that out of whole cloth you could construct an ethos that would be psychologically and socially stabilizing and last over the long run. It's like, and of course Marx, people like that, the...
the people who reduce human motivation to a single axis. They had the intellectual hubris to imagine that they could do that. Postmodernists are a good example of that as well.
Okay, but if we lay on the table religion, communism, Nazism, they are all unifying ethos. They're unifying ideas, but they're also horribly dividing ideas. They both unify and divide. Religion... has also divided people.
Because in the nuances of how the different peoples wrestle with God, they have come to different conclusions, and then they use those conclusions, or perhaps the people in power use those conclusions to then start wars, to start hatred, to divide.
Yeah, well, it's one of the key sub-themes in the Gospels is the sub-theme of the Pharisees. And so the fundamental enemies of Christ in the Gospels are the Pharisees and the scribes and the lawyers. So what does that mean? The Pharisees are religious hypocrites. The scribes are academics who worship their own intellect. And the lawyers are the legal minds who use the law as a weapon.
And so they're the enemy of the Redeemer. That's a subplot in the gospel stories. And that actually all means something. The Pharisaic problem is that the best of all possible ideas can be used by the worst actors in the worst possible way. And maybe this is an existential conundrum, is that the most evil people use the best possible ideas to the worst possible ends.
And then you have the conundrum of how do you separate out, let's say, the genuine religious people from those who use the religious enterprise only for their own benefit.
machinations we're seeing this happen online like one of the things that you're seeing happening online i'm sure you've noticed this especially on the right wing trolls right wing psychopathic troll side of the distribution is the weaponization of a certain form of christian ideation and that's often marked at least online by the presence of what would you say cliches like christ is king which has a certain religious meaning but a completely different meaning in this sphere of
emerging right-wing pathology, right-wing. The political dimension isn't the right dimension of analysis, but it's definitely the case that the best possible ideas can be used for the worst possible purposes. And that also brings up another specter, which is like, well, is there any reliable and valid way of distinguishing truly beneficial unifying ideas from those that are pathological.
And so that's another thing that I tried to detail out in these lectures, but also in this new book. It's like, how do you tell the good actors from the bad actors at the most fundamental level of analysis?
And good ideas from the bad ideas in your lecture on truth that Nietzsche also struggled with. So how do you know that communism is a bad idea versus it's a good idea implemented by bad actors.
Right, right. That's a more subtle variant of the religious problem. And that's what the communists say all the time, the modern-day communists. Like, real communism has never been tried. And you could say, I suppose, with some justification, you could say that real Christianity has never been tried because we always fall short of the ideal mark. And so...
I mean, my rejoinder to the communists is something like every single time it's been implemented, wherever it's been implemented, regardless of the culture and the background of the people who've implemented it, it's had exactly the same catastrophic consequences. It's like, I don't know how many...
examples you need of that, but I believe we've generated sufficient examples so that that case is basically resolved. Now, the general rejoinder to that is, it's really something like, well, if I was in charge of the communist enterprise, the utopia would have come about, right? But that's also a form of dangerous pretense.
Part of the way, see, that problem is actually resolved to some degree in the notion of in the developing notion of sacrifice that emerges in the Western canon over thousands and thousands of years.
So one of the suggestions, for example, and this is something exemplified in the passion story, is that you can tell the valid holder of an idea because that holder will take the responsibility for the consequences of his idea onto himself. And that's why, for example, you see... One way of conceptualizing Christ in the Gospel story is as the ultimate sacrifice to God.
So you might ask, well, what's the ultimate sacrifice? And there are variants of an answer to that. One form of ultimate sacrifice is the sacrifice of a child, the offering of a child, and the other is the offering of the self. And the story of Christ brings both of those together because he's the son of God that's offered to God.
And so it's an archetypal resolution of that tension between ultimate sacrifice. Ultimate because once you're a parent, Most parents would rather sacrifice themselves than their children, right? So you have something that becomes of even more value than yourself. But the sacrifice of self is also a very high order level of sacrifice.
Christ is an archetype of the pattern of being that's predicated on the decision to take, to offer everything up to the highest value, right? That pattern of self-sacrifice. And I think part of the reason that's valid is because The person who undertakes to do that pays the price themself. It's not externalized. They're not trying to change anyone else, except maybe by example. It's your problem.
Like Solzhenitsyn pointed that out too, when he was struggling with the idea of good versus evil. And you see this in more sophisticated literature, in really unsophisticated literature or drama, There's a good guy and the bad guy, and the good guy's all good, and the bad guy's all bad. And in more sophisticated literature, the good and bad are abstracted.
You can think of them as spirits, and then those spirits possess all the characters in the complex drama to a greater or lesser degree, and that battle is fought out both socially and internally. In the
high-order religious conceptualizations in the West, if they culminate, let's say, in the Christian story, the notion is that battle between good and evil is fundamentally played out as an internal drama.
Yeah, so for a religious ethos, the battle between good and evil is fought within each individual human heart.
Right, it's your moral duty to constrain evil within yourself. And, well, there's more to it than that, because there's also the insistence that If you do that, that makes you the most effective possible warrior, let's say, against evil itself in the social world. That you start with the battle that occurs within you, in the soul, let's say.
The soul becomes the battleground between the forces of good and evil. There's an idea there too, which is if that battle is undertaken successfully, then it doesn't have to be played out in the social world as actual conflict. You can rectify the conflict internally without it having to be played out as fate, as Jung put it.
So what would you say to Nietzsche, who called Christianity the slave morality? His critique of religion in that way was slave morality versus master morality, and then you put an umbrage into that.
See, I would say that the woke phenomenon is the manifestation of the slave morality that Nietzsche criticized, and that There are elements of Christianity that can be gerrymandered to support that mode of perception and conception. But I think he was wrong in his essential criticism of Christianity in that regard. Now, it's complicated with Nietzsche because...
Nietzsche never criticizes the gospel stories directly. What he basically criticizes is something like the pathologies of institutionalized religion. And I would say most particularly of the, what would you say, of the sort of casually too nice Protestant form. You know, that's a thumbnail sketch and perhaps somewhat unfair, but
Given the alignment, let's say, of the more mainstream Protestant movements with the woke mob, I don't think it's an absurd criticism. It's something like the degeneration of Christianity into the notion that good and harmless are the same thing, or good and empathic are the same thing, which is simply not true and far too simplified.
And I also think Nietzsche was extremely wrong in his presumption that human beings should take it to themselves to construct their own values. I think he made a colossal error in that presumption.
And that is the idea of the Ubermensch, that the great individual, the best of us, should create our own values.
Well, and I think the reason that he was wrong about that is that... So when God gives instructions to Adam and Eve in the Garden of Eden, he basically tells them that they can do anything they want in the walled garden. So that's the kind of balance between order and nature that makes up the human environment. Human beings have the freedom...
vouchsafe to them by God to do anything they want in the garden, except to mess with the most fundamental rules. So God says to people, you're not to eat of the fruit of the tree of the knowledge of good and evil, which fundamentally means there is an implicit moral order and you're to abide by it. Your freedom stops at the foundation. And you can think about that.
I'd be interested even in your ideas about this as an engineer, let's say, is that we're There is an ethos that's implicit in being itself. And your ethos has to be a reflection of that. And that isn't under your control. You can't gerrymander the foundation because your foundational beliefs have to put you in harmony, like musical harmony, with the actual structure of reality as such.
So I can give you an example of that. So our goal, insofar as we're conducting ourselves properly, is to have the kind of interesting conversation that allows both of us to express ourself in a manner that enables us to learn and grow, such that we can share that with everyone who's listening. And if our aim is true and upward, then that's what we're doing.
Well, that means that we're going to have to match ourselves to a pattern of interaction, and that's marked for us emotionally. Like, you and I both know this. If we're doing this right, we're gonna be interested in the conversation. We're not gonna be looking at our watch. We're not gonna be thinking about what we're aiming at. We're just going to communicate.
Now, the religious interpretation of that would be that we were doing something like making the redemptive logos manifest between us in dialogue, and that's something that can be shared. To do that, we have to align with that pattern. I can't decide that there's some arbitrary way that I'm going to play you.
I mean, I could do that if I was a psychopathic manipulator, but to do that optimally, I'm not going to impose a certain mode of a certain a priori aim, let's say, on our communication and manipulate you into that. So the constraints on my ethos
reflect the actual structure of of the world and i can't this is this is the communist presumption it's like we're going to burn everything down and we're going to start from scratch we've got these axiomatic presumptions and we're going to put them into place and we're going to socialize people so they now think and live like communists from day one and human beings are infinitely malleable
And we can use a rational set of presuppositions to decide what sort of beings they should be. The transhumanists are doing this too. It's like, no, there's a pattern of being that you have to fall into alignment with.
And I think it's the pattern of being, by the way, that if you fall into alignment with, it gives you hope, it protects you from anxiety, and it gives you a sense of harmony with your surroundings and with other people. And none of that's arbitrary.
But don't you think we both arrived to this conversation with rigid axioms that we have, maybe we're blind to them, but in the same way that the Marxists came with very rigid axioms about the way the world is and the way it should be. Aren't we coming to that?
We definitely come to the conversation with a hierarchy of foundational axioms, right? And I would say the more sophisticated you are as a thinker, the deeper the level at which you're willing to play. So imagine first that you have presumptions of different depth, there's more predicated on the more fundamental axioms, and then that there's a space of play around those.
And that space of play is going to depend on the sophistication of the player, obviously, but... Those who are capable of engaging in deeper conversations talk about more fundamental things with more play.
Now, we have to come to the conversation with a certain degree of structure because we wouldn't be able to understand each other or communicate if a lot of things weren't already assumed or taken for granted.
How rigid is the hierarchy of axioms that religion provides? This is what I'm trying to understand. The rigidity of that hierarchy... It's as rigid as play. Well, play is not rigid at all.
No, no, no, no, no, no. It's got a rigidity.
There's some constraints.
It took me about 40 years to figure out the answer to that question. So it wasn't, I'm serious about that. So it wasn't, it wasn't a random answer. So... Play is very rigid in some ways. So like if you and I go out to play basketball or chess, like there are rules and you can't break the rules because then you're no longer in the game.
But then there's a dynamism within those rules that's, well, with chess, it's virtually infinite. I mean, I think, what is it? There's more patterns of potential games on a chessboard than there are subatomic particles in the observable universe. Like it's an insane space. So it's not like there's not freedom within it. But it's a weird paradox in a way, isn't it?
music is like this too is that there are definitely rules and so and there are things you can't throw a basketball into a chess board and still be playing chess but weirdly enough if you adhere to the rules the realm of freedom increases rather than decreasing and i i think you can make the same case for a playful conversation it's like we're playing by certain rules and a lot of them are implicit but that doesn't mean that it might mean the reverse of constraint you know because
In this seminar, for example, that I was referring to, the Exodus seminar and then the Gospel seminar, everybody in the seminar, there's about eight of us, played fair. Nobody used power. Nobody tried to prove they were right. They put forward their points, but they were like, here's a way of looking at that. Assess it. And they were also doing it
Genuinely, it's like, this is what I've concluded about, say, this story, and I'm going to make a case for it, but I'd like to hear what you have to say, because maybe you can change it, you can extend it, you can find a flaw in it, and that's... well, that's a conversation that has flow and that's engaging and that other people will listen to as well.
And that's also, see, I think that one of the things that we can conclude now, and we can do this even from a neuroscientific basis, is that that sense of engaged meaning is a marker, not only for the emergence of harmony between you and your environment, but for the emergence of that harmony in a way that is developmentally rich, that moves you upward towards, what would you say?
Well, I think towards a more effective entropic state. That's actually the technical answer to that. But it makes you more than you are. And there's a directionality in that.
Well, I would like to sort of... The reason I like talking about communism, because it has clearly been shown as a set of ideas to be destructive to humanity. But...
I would like to understand from an engineering perspective, the characteristics of communism versus religion, where you can identify religious thought is going to lead to a better human being, a better society, and communist Marxist thought is not. Because there's ambiguity, there's room for play in communism and Marxism, because they kind of had a utopian sense of where...
everybody's headed, don't know how it's going to happen. Maybe revolution is required, but after the revolution is done, we'll figure it out. And there's an underlying assumption that maybe human beings are good and they'll figure it out once you remove the oppressor. I mean, all these ideas kind of, until you put them into practice, they can be quite convincing if you're in the 19th century.
If I was reading, which is kind of fascinating, the 19th century produced such... powerful ideas, Marx and Nietzsche. Oh, fascism too, for that matter. Fascism. So, you know, if I was sitting there, like, especially if I'm feeling shitty about myself, a lot of these ideas are pretty powerful as a way to plug the nihilist hole.
Yeah, right. Absolutely. Well, and some of them may actually have an appropriate scope of application. It could be that some of the foundational axioms of communism, socialism slash communism are are actually functional in a sufficiently small social group, maybe a tribal group even.
I also have a... I'm not sure this is correct, but I have a suspicion that the pervasive attractiveness of some of the radical left ideas that we're talking about are pervasive precisely because they are functional within...
say, families, but also within the small tribal groups that people might have originally evolved into, and that once we become civilized, so we produce societies that are united, even among people who don't know one another, different principles have to apply as a consequence of scale. So that's partly an engineering response, but I think there's a deeper way of going after the communist problem.
So... I think part of the fundamental problem with the communist axioms is the notion that the world of complex social interactions can be simplified sufficiently so that centralized planning authorities can deal with it.
And I think the best way to think about the free exchange rejoinder to that presumption is, no, the sum total of human interactions in a large civilization are so immense that you need a distributed network of cognition in order to compute the proper way forward. And so what you do is you give each actor
their domain of individual choice, so that they can maximize their own movement forward, and you allow the aggregate direction to emerge from that, rather than trying to impose it from the top down, which I think is computationally impossible. So that might be one engineering reason why the communist solution doesn't work.
Like I read in Solzhenitsyn, for example, that the central Soviet authorities often had to make 200 pricing decisions a day. Now, if you've ever... started a business or created a product and had to wrestle with the problem of pricing, you'd become aware of just how intractable that is. Like, how do you calculate worth? Well, there's the central existential problem of life.
How do you calculate worth? It's not something like a central authority can sit down and just manage. And... There is a lot of inputs that go into a pricing decision. And the free market answer to that is something like, well, if you get the price right, people will buy it and you'll survive.
This is a fascinating way to describe how ideas fail. So communism perhaps fails because just like what people believe, the earth is flat. When you look outside, it looks flat. but you can't see beyond the horizon, I guess.
Yeah, right.
In the same way with communism, communism seems like a great idea in my family and my people I love, but it doesn't scale.
And it doesn't iterate. It doesn't.
And that's a form of scaling too. Right. Well, I mean, whatever ways it breaks down, it doesn't scale. And you're saying religious thought is a thing that might scale.
I would say religious thought is the record of those ideas that have, in fact, scaled. Right. And iterated.
And iterated. Does religious thought iterate? So, I mean, there's a fundamentally conservative aspect to religious thought.
Yeah.
Tradition.
Yeah. This is why I like Mircea Eliade, for example, who I referred to earlier. One of the things Eliade did, and very effectively, and people like Joseph Campbell, who in some ways were popularizers of Eliade's ideas and Carl Jung's, what they really did was devote themselves to an analysis of those ideas that scaled and iterated across the largest possible spans of time.
And so Eliade and Jung, Eric Neumann, they were looking—and Campbell— They were looking at patterns of narrative that were common across religious traditions that had spanned millennia and found many patterns. The hero's myth, for example, is one of those patterns. And it's, I think, the evidence that it has its reflection in human neurophysiology and neuropsychology is incontrovertible.
And so these foundational narratives, they last. They're common across multiple religious traditions. They unite. They work psychologically, but they also reflect the underlying neurophysiological architecture. So I can give you an example of that. So the hero myth is really a quest myth, and a quest myth is really a story of exploration and expansion of adaptations.
So Bilbo, the hobbit, he's kind of an ordinary everyman. He lives in a very constrained and orderly and secure world. And then the quest call comes and he goes out and he expands his personality and develops his wisdom. And that's reflected in human neuropsychological architecture at a very low level, way below cognition. So one of the most fundamental...
elements of the mammalian brain and even in lower animal forms is the hypothalamus. It's sort of the root of primary motivation. So it governs lust and it regulates your breathing and it regulates your hunger and it regulates your thirst and it regulates your temperature. Like really low level biological necessities are regulated by the hypothalamus. When you get hungry, it's the hypothalamus.
When you're activated in a defensively aggressive manner, that's the hypothalamus. half the hypothalamus is the origin of the dopaminergic tracts, and they subsume exploration. And so you could think of the human motivational reality as a domain that's governed by axiomatic motivational states, love, sex, defensive aggression, hunger, and another domain that's governed by exploration.
And the rule would be something like, when your basic motivational states are sated, Explore. And that's not cognitive. Like I said, this is deep, deep brain architecture. It's extraordinarily ancient.
And the exploration story is something like, go out into the unknown and take the risks because the information that you discover and the skills you develop will be worthwhile even in stating the basic motivational drives. And then you want to learn to do that in an iterative,
manner so it sustains across time and you want to do it in a way that unites you with other people and there's a pattern to that and i do think that's the pattern that's we strive to encapsulate in our deep religious narratives and i think that in many ways we've done that successfully what is the belief in god
How does that fit in? What does it mean to believe in God?
Okay, so in one of the stories that I cover in We Who Wrestle With God, which I've only recently begun to take apart, say, in the last two years, is the story of Abraham. And it's a very cool story. And it's also related, by the way, to your question about what makes communism wrong. And Dostoevsky knew this. Not precisely the Abraham story, but the same reason.
In Notes from Underground, Dostoevsky made a very telling observation. So he speaks in the voice of a cynical, nihilistic, and bitter bureaucrat who's been a failure, who's talking cynically about the nature of human beings, but also very accurately.
And one of the things he points out with regards to modern utopianism is that human beings are very strange creatures, and that if you gave them what the socialist utopians want to give them, so let's say all your needs are taken care of, All your material needs are taken care of, and even indefinitely.
Dostoevsky's claim was, you don't understand human beings very well because if you put them in an environment that was that comfortable, they would purposefully go insane just to break it into bits just so something interesting would happen. Right. And he says it's the human proclivity to curse and complain.
And he says this in quite a cynic and caustic manner, but he's pointing to something deep, which is that we're not built for comfort and security. We're not infants. We're not after satiation. So then you might ask, well, what the hell are we after then? That's what the Abraham story addresses. And Abraham is the first true individual in the biblical narrative.
So you can think about his story as the archetypal story of the developing individual. So you said, well, what's God? Well, in the Abraham story, God is characterized a lot of different ways in the classic religious texts. Like the Bible is actually a compilation of different characterizations of the divine with the insistence that they reflect an underlying unity. In the story of Abraham,
The divine is the call to adventure. So Abraham has the socialist utopia at hand. He's from a wealthy family, and he has everything he needs. And he actually doesn't do anything until he's in his 70s. Now, hypothetically, people in those times lived much longer. But a voice comes to Abraham, and it tells him something very specific. It says,
leave your zone of comfort leave your parents leave your tent leave your community leave your tribe leave your land go out into the world and abraham thinks well why i've got naked slave girls peeling grapes and feeding them to me. It's like, what do I need an adventure for?
And God tells them, and this is the covenant, by the way, part of the covenant that the God of the Israelites makes with his people. It's very, very specific. It's very brilliant. He says, if you follow the voice of adventure, you'll become a blessing to yourself. So that's a good deal because people generally live at odds with themselves. And he says, God says, that's not all.
You'll become a blessing to yourself in a way that furthers your reputation among people and validly so that you'll accomplish things that were real and people will know it and you'll be held high in their esteem and that will be valid.
So that's a pretty good deal because social people would like to be regarded as of utility and worth by others and so that's a good deal and God says that's not all. you'll establish something of lasting, permanent, and deep value. That's why Abraham becomes the father of nations. And finally, he caps it off and he says, there's a better element even to it. There's a capstone.
You'll do all three of those things in a way that's maximally beneficial to everyone else. And so the divinity in the Abrahamic story is making a claim. He says, first of all, there's a drive that you should attend to. So the spirit of adventure that calls you out of your zone of comfort,
Now, if you attend to that and you make the sacrifices necessary to follow that path, then the following benefits will accrue to you. Your life will be a blessing. Everyone will hold you in high esteem. You'll establish something of permanent value and you'll do it in a way that's maximally beneficial to everyone else.
And so think about what this means biologically or from an engineering standpoint. It means that the instinct to develop that characterizes outward moving children, let's say, or adults, is the same instinct,
that allows for psychological stability, that allows for movement upward in a social hierarchy, that establishes something iterable, and that does that in a manner that allows everyone else to partake in the same process. You know, that's a good deal.
And I can't see how it cannot be true, because the alternative hypothesis would be that the spirit that moves you beyond yourself to develop, the spirit of a curious child, let's say, what, is that antithetical to your own esteem? Is that antithetical to other people's best interest? Is it not the thing that increases the probability that you'll do something permanent? That's a stupid theory.
So God is a call to adventure with some constraints.
A call to true adventure.
To true adventure.
To true adventure. Yeah, and then that's a good observation because that begs the question, what constitutes adventure? the most true adventure.
Well, that's not fully fleshed out until, at least from the Christian perspective, let's say, that's not fully fleshed out until the Gospels, because the passion of Christ is the, you could say, this is the perfectly reasonable way of looking at it, the passion of Christ is the truest adventure of Abraham. That's a terrible thing, eh, because it's a, it's a,
The passion story is a catastrophic tragedy, although it obviously has its redemptive elements. But one of the things that's implied there is that there's no distinction between the true adventure of life and taking on the pathway of maximal responsibility and burden. And I can't see how that cannot be true.
Because the counter hypothesis is, well, Lex, the best thing for you to do in your life is to shrink from all challenge and hide. To remain infantile, to remain secure, not to ever push yourself beyond your limits, not to take any risks. Well, no one thinks that's true.
So basically, the maximally worthwhile adventure could possibly be highly correlated with the hardest possible available adventure.
The hardest possible available adventure voluntarily undertaken.
Does it have to be voluntary?
Absolutely.
How do you define voluntarily?
Well, here's an example of that. That's a good question, too. When Christ is, the night before the crucifixion, which in principle he knows is coming, he asks God to relieve him of his burden, and understandably so. I mean, that's the scene famously in which he's sweating, literally sweating blood, and Because he knows what's coming.
And the Romans designed crucifixion to be the most agonizing and humiliating possible... Agonizing, humiliating, and disgusting possible death. Right, so there was every reason to be apprehensive about that. And you might say, well, could you undertake that voluntarily as an adventure? And the answer to that is something like, well, what's your relationship with death?
Like, that's a problem you have to solve. And you could fight it, and you could be bitter about it, and there's reasons for that, especially if it's painful and degrading. But the alternative is something like, well, that's what's fleshed out in religious imagery always. It's very difficult to cast into words. It's like, no, you welcome the struggle.
That's why I called the book We Who Wrestle With God. You welcome the struggle. And Lex, I don't see how you can come to terms with life without construing it as something like Bring it on. Welcome the struggle. And I can't see that there's a limit to that. It's like, well, I welcome the struggle until it gets difficult.
So there's not a bell curve, like the struggle of moderation. Basically, you have to welcome whatever as hard as it gets. And the crucifixion in that way is a symbol of
Well, it's worse than that in some ways, because the crucifixion exemplifies the worst possible death. But that isn't the only element of the struggle, because mythologically, classically, after Christ's death, he harrows hell.
And what that means, as far as I can tell, psychologically, is that you're not only required, let's say, to take on the full existential burden of life and to welcome it, regardless of what it is, and to maintain your upward aim despite all temptations to the contrary, but you also have to confront the root of malevolence itself. So it's not merely tragedy.
And I think the malevolence is actually worse. And the reason I think that is because I know the literature on post-traumatic stress disorder. And most people who encounter, let's say, a challenge that's so brutal that it fragments them It isn't mere suffering that does that to people. It's an encounter with malevolence that does that to people. Their own sometimes, often, by the way.
Soldier will go out into a battlefield and find out that there's a part of him that really enjoys the mayhem. And that conceptualization doesn't fit in well with everything he thinks he knows about himself and humanity. And after that contact with that dark part of himself, he never recovers. That happens to people, and it happens to people who encounter bad actors in the world, too.
If you're a naive person and the right narcissistic psychopath comes your way, you are in, like, mortal trouble because you might die, but that's not where the trouble ends.
If there's a young man in their 20s listening to this, how do they escape the pull of Dostoevsky's Notes from Underground? With the eyes open to the world, how do they select the adventure?
So there's other characterizations of the divine, say, in the Old Testament story. So one pattern of characterization that I think is really relevant to that question is the conception of God as calling and conscience. Okay, so what does it mean? It's a description of the manner in which your destiny announces itself to you.
And I'm using that terminology, and it's distinguishable, say, from Nietzsche's notion that you create your own values. It's like, part of the way you can tell that that's wrong is that you can't voluntarily gerrymander your own interests, right? Like, you find some things interesting— And that seems natural and autonomous.
And other things you don't find interesting and you can't really force yourself to be interested in them. Now, so what is the domain of interest that makes itself manifest to you? Well, it's like an autonomous spirit. It's like certain things in your field of perception are illuminated to you. Think, oh, that's interesting. That's compelling. That's gripping.
Rudolf Otto, who studied the phenomenology of religious experience, described that as numinous. The thing grips you because you're compelled by it, and maybe it's also somewhat anxiety-provoking. It's the same reaction that a cat has to a dog when the cat's hair stands on end. That's an awe response. And so there's going to be things in your phenomenological field that
pull you forward, compel you. That's like the voice of positive emotion and enthusiasm. Things draw you into the world. Might be love, might be aesthetic interest. It might be friendship. It might be social status. It might be duty and industriousness. There's various domains of interest that shine for people. That's sort of on the positive side. God is calling.
That would be akin to the spear of adventure for Abraham. But there's also God as conscience, and this is a useful thing to know too. Certain things bother you. They take root within you and they turn your thoughts towards certain issues. Like there are things you're interested in that you've pursued your whole life. There are things I'm interested in that I felt as a moral compulsion.
And so you could think, and I think the way you can think about it technically is that something pulls you forward so that you move ahead and you develop. And then another voice, this voice of negative emotion says, while you're moving forward, stay on this narrow pathway, right? And it'll mark deviations, and it marks deviations with shame and guilt and anxiety, regret.
And that actually has a voice. Don't do that. Well, why not? Well, you're wandering off the straight and narrow path. So the divine marks the pathway forward and reveals it, but then puts up the constraints of conscience. And the divine in the Old Testament is portrayed not least as the dynamic between calling and conscience.
What do you do with the negative emotions? You didn't mention envy. There's some really dark ones that can really pull you into some bad places. Envy, fear...
Yeah, envy is a really bad one. Pride and envy are among the worst. Those are the sins of Cain, by the way, in the story of Cain and Abel. Because Cain fails because his sacrifices are insufficient. He doesn't offer his best. And so he's rejected. And that makes him bitter and unhappy. And he goes to complain to God. And God says to him two things.
He said, God tells him, if your sacrifices were appropriate, you'd be accepted. It's a brutal thing. It's a brutal rejoinder. And he also says... You can't blame your misery on your failure. You could learn from your failure. When you failed, you invited in the spirit of envy and resentment, and you allowed it to possess you, and that's why you're miserable.
And so Cain is embittered by that response, and that's when he kills Abel. And so you might say, well, how do you fortify yourself against that pathway of resentment? And part of classic religious practice is aimed to do that precisely. What's the antithesis of envy? Gratitude. That's something you can practice, right? And I mean literally practice.
I think envy is one of the biggest enemies for a young person because basically you're starting from nowhere. Life is hard. You've achieved nothing.
And you're striving and you're failing constantly because... And you see other people whom you think aren't having the same problem.
Yeah, and they succeeded. And they could be your neighbor, they could be succeeding by a little bit, or somebody on the internet succeeding by a lot. And I think that that can really pull a person down. That kind of envy can really destroy a person.
Yeah, yeah, definitely. Well, the gratitude element would be something like, well, yeah, you don't know anything, and you're at the bottom, but you're not 80.
You know, one of the best predictors of wealth in the United States is age. So then you might say, well, who's got it better?
The old rich guy or the young poor guy? And I would say most old rich guys would trade their wealth for youth. So it's not exactly clear at all at any stage who's got the upper hand, who's got the advantage. And, you know, you could say, well, I've got all these burdens in front of me because I'm young and oh my God. Or you could say every dragon has its treasure.
And that's actually a pattern of perception. You know, I'm not saying that people don't have their challenges. They certainly do. But discriminating between a challenge and an opportunity is very, very difficult. And learning to see a challenge as an opportunity, that's the beginning of wisdom.
It's interesting. I don't know how it works. Maybe you can elucidate. But When you have envy towards somebody, if you just celebrate them, so gratitude, but actually, as opposed to sort of ignoring and being grateful for the things you have, like literally celebrate that person, it transforms, it lights the way. I don't know why that is exactly.
The only reason you're envious is because you see someone who has something that you want. Okay, so let's think about it. Well, first of all, The fact that they have it means that in principle, you could get it, at least someone has. So that's a pretty good deal. And then you might say, well, the fact that I'm envious of that person means that I actually want something.
And then you might think, well, what am I envious of? I'm envious of their attractiveness to women. It's like, okay, well, now you know something about yourself. You know that one true motivation that's making itself manifest to you is that you wish that you would be the sort of person who is attractive to women.
Now, of course, that's an extremely common longing among men, period, but particularly among young men. It's like, well... What makes you so sure you couldn't have that? Well, how about, here's an answer. You don't have enough faith in yourself. And maybe you don't have enough faith in, well, I would say, the divine.
You don't believe that the world is characterized by enough potentiality so that even miserable you has a crack at the brass ring. And I talked about this actually practically in one of my previous books, because I wrote a chapter called Compare Yourself to Who You Are and Not to Someone Else at the Present Time. Well, why? Well, your best benchmark for tomorrow is you today.
And you might not be able to have what someone else has on the particular axis you're comparing yourself with them on, but you could make an incremental improvement over your current state, regardless of the direction that you're aiming. And it is the case, and this is a law, The return on incremental improvement is exponential or geometric and not linear.
So even if you start... This is why the hero is always born in a lowly place, mythologically. Christ, who redeems the world, is born in a manger with the animals to poverty-stricken parents in the middle of a God-forsaken desert in a nondescript time and place, isolated. Well, why? Well, because everyone young... struggles with their insufficiency.
But that doesn't mean that great things can't make themselves manifest. And part of the insistence in the biblical text, for example, is that it's incumbent on you to have the courage to have faith in yourself and in the spirit of reality, the essence of reality, regardless of how you construe the evidence at hand. Right. Look at me. I'm so useless. I don't know anything. I don't have anything.
It's hopeless. I don't have it within me. The world couldn't offer me that possibility. Well, what the hell do you know about that? This is what Job figures out in the midst of his suffering in the book of Job, because Job is tortured terribly by God, who makes a bet with Satan himself to bring him down. And Job's
decision in the face of his intense suffering is, I'm not going to lose faith in my essential goodness, and I'm not going to lose faith in the essential goodness of being itself, regardless of how terrible the face it's showing to me at the moment happens to be. And I think, okay, What do you make of that claim? Well, let's look at it practically.
You're being tortured by the arbitrariness of life. That's horrible. Now you lose faith in yourself and you become cynical about being. So are you infinitely worse off instantly? And then you might say, well, yeah, but it's really asking a lot of people that they maintain faith even in their darkest hours. It's like, yeah, that might be asking everything from people.
But then you also might ask, this is a very strange question, is if you were brought into being by something that was essentially good, wouldn't that thing that brought you into being demand that you make the best in yourself manifest? And wouldn't it be precisely when you most need that, that you'd be desperate enough to risk what it would take to let it emerge?
So you kind of make it seem that reason could be the thing that takes you out of a place of darkness, sort of finding that calling through reason. I think it's also possible... when reason fails you, to just take the leap. Navigate not by reason, but by finding the thing that scares you, the risk, to take the risk, take the leap, and then figure it out while you're in the air.
Yeah, well, I think that's always part of a heroic adventure. is that ability to cut the Gordian knot. But you could also ask from an engineering perspective, okay, what are the axioms that make a decision like that possible?
And the answer would be something like, I'm going to make the presumption that if I move forward in good faith, whatever happens to me will be the best thing that could possibly happen, no matter what it is. And I think that's actually how you make an alliance with truth. And I also think that truth is an adventure. And the way you make an alliance with truth is by assuming,
that whatever happens to you, if you're living in truth, is the best thing that could happen, even if you can't see that at any given moment. Because otherwise, you'd say that truth would be just the handmaiden of advantage. Well, I'm going to say something truthful, and I pay a price. Well, that means I shouldn't have said it. Well, that, possibly.
But that's not the only possible standard of evaluation. Because what you're doing is you're making the outcome your deity. Well, I'd just reverse that and say, no, no, truth is the deity. The outcome is variable, but that doesn't eradicate the initial axiom. Where's the constant? What's the constant?
It may be when you said Abraham was being fed by naked ladies.
That's an interpolation, obviously, but would have been out of keeping for the times.
But it does make me think, sort of in stark contrast to Nietzsche's own life, that perhaps getting laid early on in life is a useful starter. Step one, get laid, and then go for adventure. There's some basic recommendation of satiation of base desires.
So I think it's perfectly reasonable to bring the sexual element in because it's a powerful motivating force and it has to be integrated. I don't think it's adventure. It's romantic adventure.
Right, right. But the lack of basic interaction... sexual interaction, I feel like is the engine that drives towards that cynicism of the incel in Dostoevsky's notes.
There's very little doubt about that. We know perfectly well anthropologically that the most unstable social situation you can generate is young men with no access to women. That's not good. And they'll do anything, anything to reverse that situation. So that's very dangerous. But then I would also say,
There's every suggestion that the pathway of adventure itself is the best pathway to romantic attractiveness. And we know this in some ways in a very blunt manner. The Google boys, the engineers who are too, what would you say, naively oriented towards empirical truth to note when they're being politically incorrect, they wrote a great book called A Billion Wicked Thoughts, which I really like.
It's a very good book and it's engineers as psychologists And so they'll say all sorts of things that no one with any sense would ever say that happened to be true. And they studied the pattern of pornographic fantasy and women like pornographic stories, not images. So women's use of pornography is literary. Who are the main protagonists in female pornographic fantasy?
Pirates, werewolves, vampires, surgeons, billionaires, Tony Stark, you know? And so the basic pornographic narrative is beauty and the beast. Those five categories. Terrible, aggressive male, tameable by the right relationship, hot erotic attraction.