Pratica di Shadowing: Jordan Peterson: "Why Being Yourself Is Terrible Advice" - Impara a parlare inglese con i video
Scegli una modalità di pratica
Ogni modalità apre una sala di pratica a schermo intero.
601 frasi
Se le frasi sono troppo corte o troppo lunghe, clicca su Edit per modificarle.
1
Look, let's say you're socially anxious Okay, so what happens when you're socially anxious?
2
You go to a party, your heart's beating, why?
3
The party is a monster, why?
4
Because it's judging you And it's judging you, it's putting you low down the dominance hierarchy Because that's what a negative judgement is,
5
and that interferes with your sexual success And that means that you're being harshly evaluated by nature itself Right,
6
so you are confronting the dragon of chaos when you go into the social situation And so what do you do?
7
You're like this, right, you hunch over, and that's low dominance I'm no threat, it's like, well that's not gonna get you very far You know,
8
but that's a logical thing to do in the face of a tyrant, so I'm no threat You know, you look at the king and you're dead,
9
I'm no threat, I'm hunched over And then what's happening internally, what are people thinking about me, what are people thinking about me?
10
Am I looking stupid?
11
Am I looking foolish?
12
Geez, I'm awkward.
13
I hate being here.
14
Man, I'm sweating too much.
15
It's all internalized, right?
16
It's all self -focused.
17
The I isn't working.
18
What do you tell people?
19
Stop.
20
Don't stop thinking about yourself, because you can't.
21
It's like, don't think of a white elephant.
22
White elephant, white elephant, white elephant.
23
You can't tell someone to stop thinking about something because they get caught in the loop.
24
But what you do with socially anxious people is you say, look at other people.
25
Look at them.
26
Right?
27
Why?
28
Because if you look at them, you can tell what they're thinking.
29
And then, unless you're terribly socialized, and some people are, some people have no social skills.
30
And so, the reason they can't go to a party is because they don't even know how to introduce themselves.
31
Like, they're just, no one ever taught them how to behave.
32
And so they're really good candidates for behavior therapy
33
Because you walk them through the process of how you actually manifest the procedures
34
that are associated with social acceptability But most people aren't like that, they have the ability So if they're really introverted and high in neuroticism,
35
they can usually talk quite well to someone one -on -one Why?
36
Because they look at them Well, if I look at you, it's another thing to do
37
if you're ever speaking to a group of people Never speak
38
to the group of people It doesn't exist You talk to individuals
39
And then they reflect for you the entire group
40
Because they're all entrained If you look at one person They broadcast to you what everyone's thinking
41
And you know how to talk to one person So it's easy
42
So as soon as you focus on the person Not you
43
You push your attention outward Use your eye You push your attention outward And you start watching Well, then all your automatic mechanisms kick in, and you stop being awkward Because if we're talking,
44
and I'm looking here, I don't know what you're going to do next And I'm going to put disjunctions into the...
45
They're like bad chords in the melody of our conversation And the reason is,
46
I'm not paying attention So that's why the I is the thing at the top of the pyramid It's like,
47
the thing that enables you to win the set of all possible dominance hierarchies is the I Pay attention,
48
pay attention That's the critical issue That's why the Egyptians worshipped Horus That's why Horus was the thing
49
that rescued Osiris from the depths It's the capacity to pay attention What do you pay attention to most?
50
What your right hemisphere signals as anomalous It attracts your attention It's like, this isn't going quite right I'm not looking at that Wrong!
51
That's what you look at That's what you look at What's not going right because that's.. see, that's the terrible monster that might eat you,
52
but it's also the place you get all the information so, that's why it's useful to have discussions with your enemies
53
because they will tell you things you do not know and that's such a great thing, because if you don't know them, well, you're not very smart, are you?
54
you know, there may be a time when you go somewhere that's the thing you need to know
55
and maybe your enemy will tell you why you're such a fool, you know, and a bunch of other things that aren't true, too But even one thing that's accurate, it's like, yeah, thanks very much,
56
man, maybe I'll do some work on that And I won't have to carry that forward So, and that's part of the reason,
57
again, why the terrible predator It's always the terrible predator that has the gold It's like, it's the person who delivers the message you do not want to hear So it's rough,
58
it's rough But it doesn't matter, life is rough So I guess the case that I was making last time, at least in part, was that
59
One way of conceptualizing the fundamental problem
60
that human beings face is to conceptualize it as an ongoing struggle with complexity
61
and complexity emerges as a...
62
Consequence of the sort of finite boundedness of individual consciousness
63
and the incredible excess of the unbounded everywhere else Even including underneath that consciousness,
64
because of course your individual consciousness depends on the function
65
Or is related to the function of things that are so complex you can't even understand it So there you are, surrounded by some things that you understand,
66
in an ocean of things that you don't understand at all And including things about yourself
67
And it's not obvious at all how people solve that problem, because in some sense it's not solvable The fact that you don't have the cognitive resources,
68
or the conceptual resources To understand everything that you need to understand in order to properly orient yourself in the world now,
69
obviously, partly the way we deal with that is that we cooperate with other people and so that radically multiplies our resources, incredibly multiplies our resources so,
70
and it's something to consider always when, you know, so much of the political dialogue
71
that surrounds us now consists of a critique of cooperative societies and an analysis of their oppressive nature And,
72
of course, that's true, because any cooperative system that specifies a certain endpoint
73
and produces a value hierarchy of some sort also simultaneously forces things into
74
that value system and then rank orders people according to the value structure.
75
And so there's an oppressive element to it.
76
But compared to being naked in chaos, generally it's better.
77
Now it doesn't always have to be, because it can get murderous, but generally speaking, well look, we're social animals, it doesn't matter Our evolutionary pathway has already taken us here,
78
and so we're individuals, but we're unbelievably social And so, that's that, as far as I can tell,
79
we'd have to be completely different creatures not to fall
80
Not to take advantage of and fall prey to the problems with social being
81
So one of the things that a neural net does
82
when you're training it Is learn to figure out
83
which things it can ignore And that's mostly what you're doing Is what can be ignored
84
And that's a tremendous realization too Because it highlights again How important the structure within which you exist
85
How importantly the structure within
86
which you exist Determines what manifests itself to you As you move through the world
87
Because you ignore almost everything So you ignore almost everything
88
But then you concentrate on things that move you along your way
89
or obstacles that get in your way And those things have emotional significance They're valenced,
90
and the reason they're valenced is because they're conceptualized in relationship to the journey You know, if you run across a tool or something positive An opportunity,
91
we could say, which is like an abstract tool Then
92
that moves you forward And the fact that it's moving you forward is signaled by the incentive reward system
93
Dopaminergically mediated incentive reward system that's grounded in the hypothalamus, the same system that you use
94
when you explore the same system that's activated by psychomotor stimulants like cocaine
95
and heroin and most of the drugs that people abuse
96
that system indicates to you that this entity is non -ignorable
97
because it's positively functionally related to the transformation of the world that you're attempting to accomplish so that makes you happy
98
That provides you with hope
99
and incentive to move forward A fundamental motivating force of life for human beings With the possible exception,
100
say, of aggression and sexuality Which I would say operate much more sporadically This is pretty much continual And then,
101
of course, the negative emotions are generated When you encounter something that gets in the way Which can require a small detour,
102
let's say or can blow apart the frame that you're inhabiting completely
103
and part of what we're trying to do is understand how you compute
104
how emotional to get about certain classes of events and the reason
105
that it's so complicated is because often when you run into a tool
106
or an opportunity generally speaking it's not too hard to compute
107
how useful it is although sometimes something can happen to you like, let's say you win a lottery,
108
where the possibility space is so great that it's of indefinite positive significance, you know, and you're going to be overwhelmed by that sort of thing.
109
It's pretty rare that something like that happens.
110
It does happen to me.
111
Maybe it happens when someone that you're desperately chasing for amorous purposes agrees to go out with you.
112
That's another place where that sort of excitement occurs.
113
It seems to occur to football players, you know, when they make a touchdown on TV, too, because they do their little touchdown and dance around like mad dogs And,
114
you know, scientists never do that when they get a paper published
115
So there's something about scoring a goal that's really got that incentive -reward blast, you know?
116
So, anyhow, the positive emotion systems are operating,
117
roughly speaking, because you have encountered something that moves you forward on your path And we could say that given,
118
as we've discussed, that your value structure is a nested entity, right?
119
With small goals nested inside larger goals, or small personalities nested inside of larger personalities
120
A positive thing that's really positive has implications for what you're doing right now
121
that are positive But also has positive implications higher up the abstraction chain You know, so for example,
122
let's say you study really hard for an exam and you get a really good grade on it and you're surprised.
123
You think, well, that's extraordinarily useful.
124
I passed the grade, I passed the exam, I did well in the course, but that means that maybe I'm a better student than I thought, and given what I'm aiming for in the future,
125
maybe I'm a more competent person than I had believed.
126
And so you can see that the positive emotion would echo through those levels of analysis
127
because it has implications on each level.
128
Now, you're also trying, when you encounter something negative, to constrain its propagation across those levels, Because let's say you study really hard,
129
and you fail, dismally, and so then you think, well, I messed up this course, I messed up this exam, I messed up this course, I'm not as good a student as I think I am,
130
maybe I'm a failure as a person, and that can take you out completely, right?
131
And, of course, there are certainly more traumatic events
132
that can befall you than that A typical one
133
that really will wipe someone out Imagine someone who's naive and dependent and over -sheltered And so they're off into the world,
134
although they're not prepared for it
135
And their axiomatic presuppositions aren't sophisticated enough To allow for the existence of radical uncertainty
136
or malevolence and then one day they're attacked, when maybe they're out, they get mugged, or maybe they get raped, or something worse and they develop post -traumatic stress disorder from that,
137
and the reason for that is that the event is so anomalous, especially combined with its malevolence,
138
that it demolishes the interpretation frames from the local level all the way out to the superordinate level,
139
and then the person is cast into this chaotic state And they're terrified, and angry, and vengeful, and paralyzed,
140
and depressed, and all of those things simultaneously And maybe they never put the pieces back together, right?
141
They descend into chaos, and that's that And if you're in a situation like that long enough,
142
you know, the cortisol that's produced can produce permanent neurophysiological changes Shrinkage of the hippocampus,
143
which is the part of the brain that moves information from short -term attention to long -term storage
144
and growth of the amygdala, which is something that seems to tag stimuli,
145
roughly speaking, with emotional significance more or less permanently because if you really encounter something traumatic,
146
the hippocampus restricts information with regards to its application in a certain time and place so it's sort of situation specific,
147
but if you encounter something truly dangerous, your brain is set up so that you will be afraid of it
148
regardless of context so the amygdala can produce context -independent fears and those are basically,
149
well, they can be part of post -traumatic stress disorder they can be part of a very, very serious phobia and
150
so you can't contextualize them what you really do with someone who has a problem like
151
that is you try to walk them through a recontextualization process so, you know, maybe if they're afraid of snakes so afraid of them they can't even really think of snakes You have them,
152
well, first maybe you have them sit for one second
153
and think of a cartoon snake And what happens is their brain notices
154
that they can hold that image and nothing negative happens And
155
so then in some sense it's built an inhibitory structure
156
that partially inhibits Which is what inhibitory structures do
157
That partially inhibits the otherwise context -independent fear that would constitute the phobia
158
and so you basically build up contexts of safety around the phobia until the context signifies lack of danger
159
and the person can progress forward if they're really damaged, it's really hard to do that,
160
especially if the trauma was really severe the best way to teach people critical thinking is to teach them to write
161
and I made this little thing that I put online, I don't know, is it in the Psych434 website? did I post that rubric for essay writing?
162
I don't think it actually went through, but it is still on 430, that's how I...
163
Is it not on 434?
164
Is that not working?
165
It's almost not on 430.
166
Oh!
167
Yeah.
168
But I still found it.
169
It's still in 434.
170
Oh, okay.
171
Well, there's an essay...
172
Oh, that's too bad.
173
It's not on the 434 website, even?
174
Because I updated it.
175
Anyways, I have this guide to writing that, if it isn't on the 434 website, it is definitely on the 430 website.
176
And it steps people through the process of writing.
177
Because what's happened now, it's very hard to teach people to write, because it's unbelievably time -intensive.
178
And like writing, marking a good essay, that's really easy Check A, you did everything right Marking a bad essay,
179
oh my god The words are wrong, the phrases are wrong, the sentences are wrong They're not ordered right in the paragraphs The paragraphs aren't coherent
180
and the whole thing makes no sense So trying to tell the person what they did wrong It's like, well, you did everything wrong Everything about this essay is wrong Well,
181
that's not helpful either You have to find the few little things they did half right
182
And you have to teach them what they did wrong It's really expensive
183
And so what I did with this rubric was try to address
184
that from the production side instead of the grading side
185
But the best thing you can do is teach people to write
186
Because there's no difference between that and thinking And one of the things
187
that just blows me away about universities Is that no one ever tells students why they should write something It's like,
188
well, you have to do this assignment Well, why are you writing?
189
Well, you need the grade It's like, no You need to learn to think
190
Because thinking makes you act Effectively in the world Thinking makes you win the battles you undertake
191
And those could be battles for good things If you can think and speak and write You are absolutely deadly
192
Nothing can get in your way So that's why you learn to write It's like
193
I can't believe that people aren't just told that It's like
194
it's the most powerful weapon you can possibly provide someone with
195
and i mean i know lots of people who've been staggeringly successful
196
and watched them throughout my life i mean those people you
197
don't want to have an argument with them they'll just slash you into pieces
198
and not in a malevolent way it's like
199
if you're going to make your point
200
and they're going to make their point you better have your points organized
201
because otherwise you are going to look like
202
and be an absolute idiot you are not going to get anywhere
203
and if you can formulate your arguments coherently and make a presentation
204
if you can speak to people
205
if you can lay out a proposal god people give you
206
money they give you opportunities you have influence that's what you're at university for
207
and so that's what you do is you that's you're in you're in english right and yeah, in languages anyways, it's like,
208
yeah, teach people to be articulate because that's the most dangerous thing you can possibly be so,
209
and that's motivating if people know that it's like, well, why are you learning to write? because here's your sword, here's your M16, right? here's your bulletproof vest like,
210
learn how to use them but Ah,
211
it's just It's an endless mystery to me Why that isn't made self -evident
212
So that's the sort of thing
213
that can drive you mad Trying to sort out It's like
214
people are There's a conspiracy to bring people into the education system To make them weaker So
215
I guess that keeps the competition down maybe that's one way of thinking about it if your students are stupid,
216
they're not going to challenge you okay, good, now, the next cool thing what happens when you see a tool?
217
you're happy, what happens when you see an obstacle?
218
you're unhappy, and now you understand emotions that doesn't take much, once you've got this initial framework, it's like, okay, what's an emotion for?
219
Positive.
220
Move forward.
221
Negative.
222
Get away.
223
Indeterminate.
224
Stop.
225
That's anxiety.
226
Stop.
227
You're not where you think you are.
228
Your map isn't producing the desired outcome.
229
It's wrong.
230
What should you do?
231
You don't know.
232
Stop.
233
Because if you don't know where to go, There's no point going anywhere And then what?
234
Prepare That's anxiety Stop, prepare Well, people hate that because Well, for obvious reasons Prepare, for what?
235
Everything Yeah, very, very Demanding Psychophysiologically And that's also something that's really worth knowing It's like,
236
anxiety isn't just a psychological state That's unpleasant It's like, you're revved up And you're burning resources like mad
237
And you're in a biochemical state Such that That's optimized for quick action
238
But that's toxic if you inhabit it For any length of time So not knowing what to do, that is not good, and it isn't just that it makes you feel bad,
239
it hurts you, it damages you, it can kill you It'll make you age, it'll make you fat, it'll give you diabetes,
240
it'll suppress your immune system so you're more likely to develop cancer It'll damage your brain,
241
your hippocampus, it'll increase the probability that you have Alzheimer's It's like it's no joke that, it's you're running your machinery faster than you can replenish it
242
So it's not a state
243
that you can be in It's not a state you can tolerate
244
Because it's anxiety It's anxious But it's also not a state you can live in
245
And so I don't know where I am Means everything's relevant
246
And I have to ramp up my capacity for action To deal with
247
that Bad People do not like that We do not like not to be where we think we are We really,
248
really, really don't like that And we structure almost all of our environments constantly, so that never happens, you know, we're all dressed the same with tiny,
249
tiny variations, you know, we all follow the same traffic laws, everybody's behaving according to the proper code in this room, and everyone in this building is doing the same thing,
250
it's like we're doing everything we can to make sure
251
that everyone knows exactly where they are and what they're doing all the time, and that's because when we're in that state,
252
we can advance cautiously using positive things and maintain a modicum of positive emotion.
253
That's what we're basically trying to do.
254
Okay, so you want to set up your world so that you're surrounded by things that move you along your way, that obstacles are minimized, and that almost everything can be ignored.
255
Okay, so emotion.
256
Positive emotion, that's dopaminergic.
257
That's incentive reward.
258
You experience it in relationship to a goal.
259
Because, you know, most of the time when you talk to behavioral psychologists, They'll tell you reward is a satiation consequence You're hungry, you get a piece of food,
260
that's rewarding It's like, that's consumatory reward And that shuts down the motivational system It's satiating,
261
it makes you satisfied That's not the same as incentive reward Incentive reward says, come this way, come this way Good things are over here,
262
good things are over here And that's dopaminergic And that's the kind of reward people really like We live for that
263
so when you talk about positive meaning in your life this is an oversimplification, but a tremendous amount of that is incentive reward you're in a goal -directed structure,
264
it's a value structure let's say it's fairly well -developed because you're sophisticated
265
everything you do is linked to something else you move ahead, it works, yes you move ahead, it works, yes and it's that constant moving ahead
266
and the validation of the frame that makes your life meaningful And so that also means no value system,
267
no positive emotion Which is another thing that's so much worth knowing You know, the postmodernists complain about value systems constantly And they say,
268
well, the problem with the value system is that it includes some people, winners And excludes other people,
269
losers It's like, yes, that's true What's the answer?
270
Flatten the value system So there's no losers Fine, no winners either and if the value system is flat there's no point B
271
what the hell are you going to do? where's your positive emotion?
272
you're going to wander around being happy that the value system is flat it's like, no you're not
273
because when you flatten out value systems you don't get rid of suffering
274
because you can't all you get rid of is the possibility of positive emotion
275
and that is not a good solution so then you leave people with nothing but negative emotion it's so naive Ok,
276
so good, so now we know, you're going from point A to point B, you're doing that with an action If things are working out, if you see facilitators along the way that you can utilize,
277
you get a kick of positive emotion You know, and you can even see that calibrated, like let's say you do better than expected on a test Yes!
278
It's like, that's better than doing as well as you expected
279
because what the message is is
280
that not only am I moving towards my desired goal
281
but I'm moving along faster and with less effort than I thought it's like bang, positive reinforcement right, you think yes well that's it,
282
that's meaning, that's a big chunk of meaning and so a really meaningful event is one that gets you to the next step
283
and simultaneously increases the probability that you're going to get to all the steps after
284
that that's like a maximally meaningful event so, you know, you get you're opening an envelope about whether or not you got into medical school it's like,
285
you're going like this, right? why? why are you shaking? it's an envelope No, it's not.
286
It's a portal, right?
287
It's a portal And what's in that envelope either puts you that way, into one world, or that way, into another And you think, you're looking at it, you think, well, that's an envelope, it's like,
288
your body isn't thinking that, not for a bloody second It knows perfectly well
289
that that's a portal And you open it up, it's like.. collapse The whole.. what would you call it?
290
That whole avatar -related future just goes.. ashes Or,
291
bang, it springs into reality And you perceive that,
292
and you perceive all of that almost instantaneously And that produces that radical transformation in emotion You're not reacting to the envelope,
293
or maybe the envelope isn't what you think it is Or maybe the envelope isn't what you see And that's more accurate,
294
that's way more accurate the envelope is way more than what you see this is one of the great stories of mankind,
295
and this isn't the only variant of this story there's many variants of it,
296
but this variant is useful for our purposes that's a story I stumbled across a long time ago
297
I'm going to tell you the second story first, because I don't have the energy to tell you the first story
298
So this is a story that the ancient Egyptians predicated their society on And to understand this story,
299
the first thing you have to know is what the characters were And these characters were gods There's four of them
300
Although the Egyptians had far more than four gods You might think of these as the central gods And you might think, what is a central god?
301
And then you might think, well, imagine that the gods compete for dominance across time In people's imaginations
302
And some gods win And they occupy the primary position of dominance in the hierarchy, in the dominance hierarchy of gods And those are ideals,
303
and ideals compete across time for dominance, and they're embodied And so when diverse tribal people come together,
304
they throw all their gods into the ring And they fight across time, and something emerges as a victor And that's the emergence of monotheism out of polytheism
305
And it parallels the development of a unified morality within each of us as we develop across time.
306
And the god that emerges as dominant across time bears a substantial resemblance.
307
Imagine you have a set of gods in this locale that are competing across time, and something emerges as dominant.
308
And then over here you have another set of gods
309
that compete across time for dominance
310
and something emerges You'll see major commonalities across the two things
311
that emerge And the reason for that is because the process of emergence
312
that gives rise to both of them is similar in both situations
313
And that's part of what accounts for the cross -cultural similarity of high -order religious ideas Alright,
314
anyways, you need to know the characters Osiris
315
Osiris is the old king he's Dumbledore for all intents and purposes he's the old king
316
he's the spirit that established the Egyptian state
317
when he was young he was a great hero
318
but now he's old and he's archaic and he's willfully blind that's Osiris he has a brother Seth
319
Seth is Seth and Seth is Satan because the word Satan comes from the word Seth
320
so he's a precursor to the Western idea of Satan you have Isis, Isis is the queen of the underworld
321
and Isis was the goddess of a religious structure that prevailed across thousands and thousands of years Isis,
322
and you have Horus, Horus is a falcon and the Egyptian eye, everyone knows that eye, right? the eye is a falcon,
323
and the Egyptian eye That's Horus.
324
And Horus is a falcon, because falcons can see way better.
325
They can see better than us, they can see better than anything else, except for, perhaps, eagles.
326
And they fly above everything.
327
Zazu in Lion King is Horus, right?
328
And Mufasa is Osiris.
329
And Scar is Seth.
330
And there's no specific representation of Isis, but the closest there is in that story is probably the queen of the hyenas that's played by...
331
Who's the actress?
332
Hmm?
333
Yes, Whoopi Goldborg, that's right, that's right, because they inhabit...
334
She's like the queen of the underworld, right?
335
She's the queen of the hyenas that live out among the death, but...
336
Okay, anyways, Seth...
337
Osiris, Seth, Isis, and Horus.
338
Here's how the story goes.
339
Osiris is a great king.
340
He established the Egyptian state.
341
You could think about him as the embodiment of Egyptian custom and tradition.
342
You could think about him as the thing that the pyramid represents, all right?
343
But he was great when he was young, but he's not young anymore.
344
He's old, and he's willfully blind, and what that means is that he doesn't see what he could see.
345
He refuses to see what he could see Why is Osiris old and willfully blind?
346
Because that's what culture is
347
It's a paternal spirit that's old and willfully blind And it's always
348
that way Always that way And the reason for that is
349
because it's a construction of the dead The dead aren't alive
350
So they're out of date They can't update themselves anymore
351
And you inhabit their corpse And that's actually what happens in an earlier story that I'll tell you next week
352
the early Mesopotamian gods inhabited the corpse of their father, roughly speaking anyway, so Osiris was great when he was young,
353
but he isn't young anymore he's old, and he's willfully blind, he won't look where he knows he should look he doesn't have the energy,
354
or maybe he doesn't have the spirit his brother Seth is not a good guy and Osiris knows it,
355
but he underestimates his malevolence and power and so Seth wants to rule the kingdom so what does that mean?
356
It's easy.
357
Every stable society is threatened by willful blindness and malevolence,
358
always Every bureaucracy has that proclivity to stagnate
359
and to become blind That's why corporations die all the time
360
That's why a Fortune 500 company only lasts 30 years It's
361
why we have to have elections It's to stop the dead from staying in control for too long
362
Osiris turns a blind eye to Seth Seth is happy about it.
363
The same thing happens in the Lion King, roughly speaking Seth one day waits for Osiris to make a mistake and to be weak, and he attacks him, and he chops him up into pieces
364
And he distributes the pieces across the entire Egyptian state In fact,
365
the Egyptians regarded their provinces as pieces of Osiris' body Okay, so, now you can't kill Osiris, because he's a god And why is he a god?
366
Because he represents the spirit of structure And there's always structure.
367
It can't be destroyed.
368
It always reconstitutes itself.
369
It can be hurt and broken into pieces, which is exactly what happens to Osiris.
370
Things fall apart.
371
Why?
372
Because they get old, and because malevolence undermines them.
373
That's what the Egyptians were trying to sort out.
374
Okay, so, Seth distributes his Osiris all over Egypt, so he can't get himself back together.
375
Right?
376
Things fall apart, and they can't be brought back together.
377
But the spirit of Osiris still lives in the pieces So what happens?
378
Order is demolished What would you expect?
379
Chaos emerges That's Isis
380
Isis is queen of the underworld She's Osiris' wife Order and chaos Just like the yin and the yang
381
Order collapses Up comes the queen of the underworld She's looking
382
for order Chaos cries out for order She's looking for order
383
She goes all around Egypt Trying to put Osiris back together
384
It's a state of chaos She finds this phallus She makes herself pregnant with it And what does that mean?
385
Well, it means it's like
386
Geppetto in the belly of the whale
387
That thing has the potential to reemerge The thing
388
that collapses into its pieces Is still alive It can unite with the chaos
389
And produce something new That's the story of the dissolution of structure Into chaos and then its revivification Isis makes herself pregnant,
390
she goes back down to the underworld, she gives birth to Horus Horus is the Egyptian eye,
391
he's the son of the great father and the great mother He's a messianic figure,
392
and in fact, much of the mythology that described Horus Was extracted without much modification, and then attributed to Christ Very much,
393
and you can read about the parallels, you can read about it online if you want There's any number of parallels, and of course there is the mythology that the Jews came out of Egypt
394
And of course the Christians emerged from the Jews And
395
so there was a tremendous influence of Egyptian thinking on the development of these later ideas
396
And you see pictures of Isis with Horus on her lap
397
That are virtually identical in content
398
and form to the later pictures of Mary with the infant Christ
399
And that's the holy mother of God in the hero It's
400
not a Christian motif It's far deeper than a Christian motif It's a human motif So Isis,
401
queen of the underworld, gives birth to Horus And Horus grows up outside the kingdom Why?
402
In the underworld Because that's what human beings do You're alienated from your culture Always.
403
Why?
404
It's old and dead and corrupt.
405
And so that leaves you growing up in chaos, what would you call, alienated from your fundamental culture.
406
That's the story of adolescence.
407
Horus grows up.
408
He can see.
409
That's what differentiates him from Osiris.
410
That's why he's a falcon.
411
He goes and has a fight with Seth, and now the difference between Osiris and Horus is that Horus does not underestimate Seth.
412
He knows exactly what he's up against, and he goes and has a terrible battle with him,
413
trying to get his kingdom back Something else that's echoed in the Lion King story And while Horus and Seth are fighting,
414
Seth tears out one of his eyes Now, why?
415
Because Seth is the embodiment of destruction and malevolence And no matter how conscious you are, if you encounter that, even voluntarily,
416
the probability that it's going to damage your consciousness is extraordinarily high That's why people don't do it
417
So the eye is torn out But Seth is defeated
418
And Horus banishes him to the nether regions of the kingdom You can't kill him Why?
419
Because the malevolent, destructive force
420
that threatens states never dies It's always there You can only remove it temporarily Now Horus is king Pharaoh,
421
king, god He's got his eye And so you think, well, he's going to just pop that back in his head, and then he's going to be able to lead...
422
He's going to be able to take his place at the uppermost pantheon of gods properly
423
But that isn't what he does He takes his eye, and he goes back to the underworld Just like Pinocchio,
424
going into the depths to rescue Geppetto And down there is the spirit of Osiris,
425
who's extant as a kind of half -dead ghost And he gives Osiris his eye Now Osiris can see
426
So what does that mean?
427
You go down into the chaotic,
428
when threatened by malevolence Even to the point of damage to your consciousness You go down into the chaos,
429
and you find the dead spirit of your tradition And you give it vision And so,
430
provided with vision, Osiris regenerates And then Osiris and Horus go back up to the world
431
Linked together and rule jointly And the Egyptians believed that the pharaoh,
432
who had an immortal spirit Was the embodiment of the conjunction of Horus
433
and Osiris And that's what gave him sovereignty And
434
so you think about how brilliant that is The Egyptians are trying to puzzle out who should lead Who should be Pharaoh, and what do you have to be If you're going to be Pharaoh, in order for things to work
435
You have to be awake to malevolence and chaos
436
And you have to embody your tradition And that puts you at the highest pinnacle of the dominant structure
437
And that's the same as, it's the same thing It's the same thing as the battle between the gods across centuries,
438
or eons, and the emergence of the highest possible moral virtue as a consequence of that competition
439
It's the eye on the top of the pyramid, right?
440
It's, you know, in the Washington Monument, there's a cap on the Washington Monument The top of the Washington Monument is a pyramid, at the top of the pyramid is a cap,
441
it's made out of aluminum And the reason it's made out of aluminum is because when they made the Washington Monument, it was the most valuable metal known.
442
And so what does it mean?
443
It means there's a pyramid, and there's something at the top of it.
444
But the thing that's at the top of the pyramid isn't the same as the rest of the pyramid.
445
That's the thing.
446
The pyramid exists.
447
There's a dominance hierarchy.
448
Something climbs up to the top.
449
But it's not just at the top of one pyramid.
450
It's at the top of all of them.
451
The thing that rises to the top of any given pyramid is the same thing that can dominate all pyramids
452
It isn't good enough to be the best at a dominance hierarchy
453
What you want to be is the best at the set of all possible dominance hierarchies Right, and that's the thing that's gold at the top of the pyramid
454
And that's the eye That's what the Egyptians figured out And what does that mean?
455
It means the thing that puts you at the top is attention Pay attention.
456
Keep your eyes open.
457
It's not the same as thinking.
458
It's not the same thing.
459
It's like watching.
460
And the thing about human beings is we can see.
461
We can see better than any other creature except birds of prey.
462
And so our capacity to see is, in fact, what we use in the world.
463
Our brains are actually organized around vision, unlike most animals.
464
Their brains are organized around smell, not us.
465
we can see, we stand upright so we can see a long distance, and in our ability to see is what saves us,
466
and what saves our communities and that's what these stories are trying to portray and you might say,
467
well, why didn't people just say so? and the answer to that is because they didn't know
468
it took a long time to figure it out, forever, it's taken forever to figure it out
469
it's part of what I hoped when I wrote this book
470
and part of the reason that I'm teaching it is
471
because it seems to me
472
that it would be useful for everyone to actually understand this instead of just having it told as a story it's like,
473
that's great, man yes, you need the story but why not also just understand it? so
474
well, so that's what we're trying to do we're trying to understand this
475
so I had this client and she had a dream
476
she was having a really rough time
477
and she was a pretty good dreamer she had this dream
478
that she was walking down a road by there was an ocean on one side
479
and there was sort of sand dunes on the other side and she looked up and there was this guy
480
with a huge python
481
that had been out there showing it to everyone
482
and she took a look
483
and he invited her to come take a look at the snake but she refused and walked on.
484
And so she told me that dream.
485
She was also quite imaginative, so I said, look, let's try something.
486
First of all, tell me about the snake handler.
487
And she said, well, he's kind of a charlatan, he's a show -off, he's a fake, and I'm afraid that if I went up to the crowd where the snake was,
488
that they would force me to touch it.
489
And so I thought, okay, so that's why you walked by.
490
I said, okay, so let's play a game.
491
So you sit there and bring bring that dream image to mind, close your eyes, bring the dream image to mind, but let's play with it a little bit.
492
It's like Jung's technique of active imagination.
493
Let's play with it a little bit.
494
So go up there, imagine that you go up there, and you kind of have to do this like you're daydreaming.
495
You can't force it.
496
You have to play with it like you would when you're daydreaming, which is you're kind of half doing it voluntarily, and it's half manifesting itself.
497
It's kind of a gateway between you and the collective unconscious that's another way of thinking about it and anyways, I said, okay, so go up there
498
and the first thing we're going to do is figure out what are you going to do
499
if the crowd tells you that you have to touch the snake or get close to it
500
because she needed a defense
501
because it isn't up to other people to force her to do that so we practiced what she might say it's like, no, I'm comfortable here I'm just going to stand in the background just going to look at it
502
and get accustomed to it I don't need you to push me forward
503
so she felt pretty good about that So
504
that kind of armed her with a defense
505
so then she could pretend to go up
506
and take a look at the snake
507
And I said well the first thing you should do is take a look at the snake handler
508
and see if he's who you think he is And so she did that in her imagination.
509
She said no, he doesn't seem to be a little charlatan at all He's got this snake
510
that is his you know something he takes care of and he just has come out here to show
511
The people let people look at this snake and
512
so she said I asked so I said was he is he someone that you could trust or someone you shouldn't trust.
513
You have to ask both those questions, because otherwise you're leading the witness, right?
514
You don't want to tell people what to think.
515
You have to let them figure it out for themselves.
516
So, and she said, no, I think he's somebody that could be trusted.
517
And I said, okay, well, so what do you think that you could go up there and, you know, maybe lay your hands on the snake and touch the snake?
518
And she said she wasn't sure about it, but we went through it, and she was able to do it.
519
And so, it's the same.
520
So she had to make contact, she had to voluntarily make contact with this terrible snake that's at the bottom of being,
521
that's at the bottom of the tree of existence Right, that's where the snake is, it's wrapped around the tree Well, why?
522
Well, partly because we lived in trees, and that's where the damn snakes were, down there on the ground, where we didn't know Right, and that's the divine tree of being,
523
that And so, well, you have to get the hell out of the tree and go confront the snakes, and then that's the way out,
524
at least in principle So, you know, it was Carl Jung who popularized and differentiated the idea of archetypes They weren't his idea.
525
Platonic forms are archetypes, essentially Ideals are an archetype,
526
and so, but Jung, the thing that I think he did that hadn't been done before was to suggest that,
527
as well as suggesting, as Freud did,
528
that human beings are composed of sub -personalities Jung pointed out, as Freud did to some degree,
529
that some of those personalities have a universal character and so that they can be thought about as transcendent entities
530
And you could think about those...
531
while they have been thought about and even put forward as gods of one form or another now, when Jung talked about archetypes,
532
it was never clear what he meant and I think the reason for
533
that was because the archetype is a very complicated idea and a very complicated phenomena and you can think about it biologically, and you can think about it socially
534
and you can think about it as something
535
that the individual participates in creating so it's not that easy to localize it And as well,
536
it's not that easy to localize it, and as well,
537
Jung was never clear about what the universe of archetypes looked like At some times he spoke as
538
if they were a relatively small number, and then at other times he spoke as if they were innumerable And I think the reason for that is, in part, it depends on the level of analysis, right?
539
The more transcendent the archetype, the fewer they are, but they differentiate Because you might say, well, how many hero archetypes are there?
540
And one answer could be one
541
But they differentiate all the way out into the diverse range of works of fiction
542
that we have So you could say there's as many variants of the hero archetype, roughly speaking, as there are works of fiction
543
So you think about it as a hierarchy with the ultimate archetype at the top So then another question might be, what does the landscape of ultimate archetypes look like?
544
And I think that's what I tried to lay out, and that's what I'm trying to lay out in this diagram So, now, why do you want to know that?
545
There's a number of practical reasons, as well as intellectual reasons One of the most relevant practical reasons, as far as I'm concerned,
546
is that But integrating narratives, and so those would include political narratives,
547
integrating narratives have their force because they draw on universal archetypes Otherwise they wouldn't have any power, right, because they're basically stories,
548
an integrating archetype, like the story that Hitler sold the Germans Or that the Germans and Hitler co -created, which is a much more accurate way of thinking about it,
549
that had motive force because it had an archetypal essence And so,
550
political stories derive their power from the underlying archetypal representations Obviously, because they have to be concerned with the things that people find important, right?
551
How can you sell a political message to someone if it isn't about something they find important?
552
And if it's important to them, it's going to be grounded, at least to some degree, in their biological substructure I mean, if you're talking to hungry people about food,
553
it's a story that you can tell, right?
554
Because it hooks them deeply, it hooks deep into their motivational systems To use a narrative of Utopia, which is the land of milk and honey,
555
roughly speaking, a very, very old idea You're also tapping deeply into intrinsic human longings
556
And so the idea that political narratives incorporate archetypal themes is not really,
557
it's not an idea that I would consider particularly controversial putting it that way might be okay, so the problem
558
with political narratives in my estimation is that they can
559
rapidly transform themselves into ideologies and ideologies are dangerous for a variety of reasons
560
but the primary reason for their danger I think
561
this is a hypothesis is because of their one -sided nature what happens is that they capitalize,
562
parasitize I think is even a better way of thinking about it a profound underlying narrative, but they don't tell the entire story and so then
563
if you're looking for orientation in the world because you're fragmented and chaotic and somebody provides you with a partial story, that's going to serve an integrating function
564
and one of the things you see in psychotherapy is that
565
if you're chaotic and confused and you go see a therapist who has a particular kind of practice, Freudian, behavioral, cognitive, Rogerian, whatever
566
There's a high probability that undergoing
567
that course of therapy is going to be good for you
568
And that you might even come to view your life in the terms of that therapeutic practice You might say,
569
well, why is that therapeutic practice right for you?
570
Maybe it could have been Rogerian instead of Freudian, say And the answer to that is, yeah, well, it probably could have been because,
571
roughly speaking, any coherent ordering principle is better than none
572
and so that's also a good way to think about human development from an intellectual perspective is
573
that partly what has to be provided to individuals as they mature into adults is some kind of ordering structure
574
and this is one of the facts
575
that people who criticize the dogmatic element of religious belief don't really understand they don't understand
576
that you have to provide people with a determinate structure of some type even if it's constricting and restricting and crushing,
577
for that matter you have to pass through a disciplinary structure before, even in principle, you could be free before you're disciplined,
578
you're not free, you're just chaotic And so you have to practice some set of routines and rituals.
579
Now, you could say, well, they don't necessarily have to be religious.
580
And they could be secular, you could become a lawyer, you could become a plumber, you could become a carpenter.
581
And I would say, yes, that's far better than not becoming anything.
582
But the problem with an identity that isn't rooted into the archetypes is it leaves you incomplete.
583
Because the archetypal rooting of the identity is what helps you grapple with the fundamental existential problems of life
584
And whether you're a carpenter, or a plumber, or a lawyer, your soul is still going to hunger for some deeper form of identity
585
And you're not going to get
586
that without having your practical identity encapsulated in something that's greater from a philosophical perspective
587
And perhaps even deeper than philosophy
588
Which I think the archetypal stories are They're the structure within
589
which philosophy itself is embedded And outside of that is a behavioral structure We've talked about how those evolve
590
There's a behavioral evolution of something approximating a consensual morality And then stories about that consensual morality emerge And then inside that,
591
the structures of philosophy nest
592
And all of those things have to be addressed by your identity to some degree Or you're weak That's the problem, you're beset by doubts, you're beset by anxiety,
593
you're easy to stop, and you don't have much motivation And none of that's good, it's not good at all,
594
because life presents you with enough real obstacles in the face of genuine suffering
595
So that unless you're strongly grounded and have a real reason for moving forward, you're going to get stopped And as soon as you're stopped, you are one miserable thing
596
Because it's almost like the definition of human misery is to be paralyzed by anxiety
597
and emotional pain And also have no motive force forward It's a terrible state
598
And so you don't want to be in that state
599
And you have to have an identity that's powerful enough
600
and deeply rooted enough So the most profound doubts
601
that might emerge about your life are met by something of equivalent force
Scarica l'app
Tutto ciò che serve per parlare fluentemente
Pronuncia con IAVoto per ogni frase
Pratica IPAPadroneggia ogni suono
VocabolarioCostruisci il tuo lessico
Gioco di vocabolarioImpara giocando
Stesso Canale
C11
A harmless man is not a good man - Jordan Peterson
Daily ConversationUniversity StudentsWorking Adults
C1Jordan Peterson: "The Psychology Of Why You Need Something Difficult To Pursue"
Daily ConversationWorking Adults
C1Jordan Peterson: "Stop Being Harmless and Start Being Dangerous"
Business EnglishUniversity StudentsWorking Adults
C1Jordan Peterson: "Why Nothing Should Ever Bother You"
Business EnglishUniversity StudentsWorking Adults
FOR YOU
Video consigliato
C15
633 frasi
Jordan Peterson: Fix Yourself Before It's Too Late
Business EnglishUniversity StudentsWorking Adults
C15
20 frasi
Are You Shy? Or Is It Social Anxiety?
British AccentBusiness EnglishDaily ConversationUniversity Students
C13
36 frasi
How To Get Over Rejection
British AccentBusiness EnglishDaily ConversationUniversity Students
C111
208 frasi
The Psychology of Power, Silence, and Self-Control! | Robert Greene
Business EnglishUniversity StudentsWorking Adults
B2640
38 frasi
Stop introducing yourself like this.
Business EnglishInterview EnglishDaily Conversation
C17
38 frasi
7 Secrets of Therapy
British AccentBusiness EnglishUniversity StudentsWorking Adults
C139
127 frasi
You Need to Be Bored. Here's Why.
Business EnglishUniversity StudentsWorking Adults
B22
95 frasi
Joe Rogan on Avoiding the Loser Mentality
Business EnglishUniversity StudentsWorking Adults
C14
244 frasi
Live For Yourself, Not For Others
Business EnglishUniversity StudentsWorking Adults
C12
458 frasi
Why Walking Away Breaks Their Ego | Stoicism
Business EnglishUniversity StudentsWorking Adults
C12
24 frasi
you are programmed to doubt yourself
Business EnglishUniversity StudentsWorking Adults
C13
68 frasi
STOP caring what other people think
Business EnglishUniversity StudentsWorking Adults
Vocabolario e note di pronuncia per questa lezione
Questo video contiene 601 frasi e 8749 parole da ripetere con lo shadowing. Il parlato dura 52:09. Chi parla ha un ritmo naturale di circa 168 parole al minuto, vicino a una conversazione quotidiana. Il 84% delle parole rientra nelle 3.000 più comuni dell’inglese; conviene studiare le altre prima di iniziare.
Vocaboli chiave di questo video
15 parole meno comuni del video, con pronuncia e significato:
- snake /sneɪk/ (sostantivo) — serpente, serpe. Any of the suborder Serpentes of legless reptiles with long, thin bodies and fork-shaped tongues.
- emotion /ɪˈməʊ.ʃən/ (sostantivo) — emozione. A person's internal state of being and involuntary physiological response to an object or a situation, based on or tied to physical state and sensory data.
- chaos /ˈkeɪˌɑs/ (sostantivo) — caos. The unordered state of matter in classical accounts of cosmogony.
- pyramid /ˈpɪɹ.ə.mɪd/ (sostantivo) — piramide. An ancient massive construction with a square or rectangular base and four triangular sides meeting in an apex, such as those built as tombs in Egypt or as…
- reward /ɹɪˈwɔɹd/ (sostantivo) — ricompensa. Something of value given in return for an act.
- emerge /ɪˈmɝd͡ʒ/ (verbo) — emergere, venire fuori. To come into view.
- incentive /ɪnˈsɛntɪv/ (sostantivo) — incentivo. Something that motivates, rouses, or encourages.
- envelope /ˈɛnvə(ˌ)loʊp/ (sostantivo) — busta. A paper or cardboard wrapper used to enclose small, flat items, especially letters, for mailing.
- narrative /ˈnæɹ.ə.tɪv/ (sostantivo) — descrizione. The systematic recitation of an event or series of events.
- roughly /ˈɹʌf.li/ (avverbio) — aprprossimativamente, a grosso modo. In a rough manner; without kindness, softness, or gentleness.
- hierarchy /ˈhaɪ.ə.ɹɑː(ɹ).ki/ (sostantivo) — gerarchia. A body of authoritative officials organized in nested ranks.
- anxiety /æŋˈzaɪ.əti/ (sostantivo) — ansia, ansietà. An unpleasant state of mental uneasiness, nervousness, apprehension and obsession or concern about some uncertain event.
- ignore /ɪɡˈnɔː/ (verbo) — ignorare. To deliberately not listen or pay attention to.
- essay /ˈɛs.eɪ/ (sostantivo) — saggio, ricerca. A written composition of moderate length, exploring a particular issue or subject.
- consciousness /ˈkɑnʃəsnəs/ (sostantivo) — conoscenza, coscienza. The state of being conscious or aware; awareness.
I phrasal verb che sentirai
- look at (verbo) — guardare. To observe or watch.
- go up (verbo) — salire. To move upwards.
- mess up (verbo) — incasinare. To make a mess of; to untidy, disorder, soil, or muss.
- deal with (verbo) — fare i conti. To handle verbally or in some form of artistic expression; to address or discuss as a subject.
- fall apart (verbo) — cadere a pezzi. To disintegrate, to break into pieces.
- figure out (verbo) — scoprire, rendersi conto. To come to understand; to discover or find a solution; to deduce.
- go through (verbo) — attraversare. To travel from one end of something to the other.
- grow up (verbo) — crescere. To mature and become an adult.
Pronuncia a cui fare attenzione
Chi parla usa 227 contrazioni e forme ridotte, come you're, don't, they're. Pronunciale nella forma breve, così come le senti.
- I suoni “th”: threaten /ˈθɹɛt.n̩/, therapeutic /ˌθɛɹ.əˈpjuː.tɪk/, mythology /mɪˈθɑ.lə.d͡ʒi/
- I suoni “sh” e “zh”: emotion /ɪˈməʊ.ʃən/, consciousness /ˈkɑnʃəsnəs/, anxious /ˈæŋkʃəs/, socially /ˈsoʊʃəli/, examination /ɪɡˌzæm.ɪˈneɪ.ʃən/
- Parole lunghe — attenzione all’accento: hierarchy /ˈhaɪ.ə.ɹɑː(ɹ).ki/, anxiety /æŋˈzaɪ.əti/, fundamental /ˌfʌn.dəˈmɛn.təl/, probability /ˌpɹɑ.bəˈbɪl.ə.ti/, behavioral /bɪˈheɪvjəɹəl/
Come esercitarsi con questo video
- Ascolta tutto il video una volta senza parlare e annota le parole che non conosci.
- Inizia a velocità 0,75×, fai shadowing frase per frase e torna alla velocità normale quando diventa facile.
- Registrati e confronta con l’originale, facendo attenzione a parole come snake, emotion, chaos.
La grammatica di questo video
Le strutture che chi parla usa di più, con le parole esatte del video:
| Struttura | Nel video |
|---|---|
| Forma passiva be + participio passato — conta ciò che accade, non chi lo fa | being harshly evaluated · are associated · can be ignored |
| Frasi relative who / which + frase — un’informazione in più su una persona o una cosa | person who delivers · say, which is · way Which can |
| Present perfect have/has + participio passato — un’azione passata che conta ancora adesso | has already taken · have encountered · we've discussed |
Cos'è la tecnica dello Shadowing?
Shadowing è una tecnica di apprendimento delle lingue supportata da studi scientifici, originariamente sviluppata per la formazione dei traduttori professionisti e resa popolare dal poliglotta Dr. Alexander Arguelles. Il metodo è semplice ma potente: ascolti un audio in inglese di madrelingua e lo ripeti immediatamente ad alta voce — come un'ombra che segue il parlante con un ritardo di solo 1–2 secondi. A differenza dell'ascolto passivo o degli esercizi di grammatica, lo shadowing costringe il tuo cervello e i muscoli della bocca a elaborare e riprodurre simultaneamente i modelli di discorso reale. La ricerca dimostra che migliora significativamente la precisione della pronuncia, l'intonazione, il ritmo, il discorso connesso, la comprensione dell'ascolto e la fluidità del parlato — rendendolo uno dei metodi più efficaci per la preparazione alla prova di speaking dell'IELTS e per la comunicazione reale in inglese.