シャドーイング練習: Jordan Peterson: "Stop Being Harmless and Start Being Dangerous" - 動画で英語スピーキングを学ぶ

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One of the things that Carl Jung said

that I thought was really interesting

when he was talking about the Oedipal situation in families I never forgot this So the Oedipal situation, roughly speaking, is when...

I'll lay out the classic story Is when a child is seriously overprotected, usually a male child, by his mother Now, the reverse can be the case,

and it can be a female child by the mother

and all of that But I'll just talk about the classic case to begin with now, what Freud observed was that there were usually not very good boundaries in families like

that and so the relationship between the husband

and the wife was either strained or non -existent

and the wife would often turn to the child to be what she isn't getting from the husband

and so there's a great South Park episode about this a wonderful South Park episode where they, where, I don't remember that horrible little guy is the,

that's him, yeah, yeah Yeah, and his mother brings in the dog whisperer to train him, and it's a brilliant episode.

If you want to learn about the Freudian -Oedipal situation, you watch that, you've got it down cold, because she brings in this expert who then she wants to have an affair with,

so that's a boundary issue.

And he basically separates her son from him

and imposes the same discipline on him that he would impose on a bad dog.

Although he also trains the dog's owners all the time, because maybe it's not the dog, maybe it's the owner There's a horse whisperer movie too about the original horse whisperer

that does a beautiful job of laying that out too

because he's very good at fixing problem horses and unbelievably good at diagnosing

psychopathology on the part of the owner He's got a gift for it, but anyways, what happens in the South Park episode is that the dog whisperer gets Cartman,

yeah, straightened out.

And he starts, like, dressing properly and doing his homework.

And the mother is pursuing an affair with the dog whisperer, but he's professional.

He keeps his distance, like he keeps boundaries around him.

And then he leaves.

And then the first thing that she does when he leaves is bribe Cartman, basically, out of doing his homework so that he can accompany her to,

I don't know, a fast food restaurant or something like and

so the reason she does that is because she's lonesome and doesn't have anybody else around and maybe she's also deeply, deeply, deeply terrified that if she helps that boy grow up,

he will leave and she'll have nothing and so mothers who don't have something,

say, outside their infants, not merely their children are more likely to fall into that, and it's no wonder, you've got to think that through and lots of women,

really, most women, really fall in love with their babies, you know and so even if they start growing into larger children,

that can be threatening because when the infant turns into a toddler,

the infant is dead the toddler is there now, and you can radically interfere with that process that happens all the time,

all the time, that's the classic Freudian Oedipal nightmare and that episode is brilliant,

it's bloody brilliant, it just nails it and some of you have been in my personality class and watched Crumb,

the documentary Crumb and that's another staggering exposition of exactly that kind of pathology anyways, one of the things Jung pointed out,

so I knew this guy once who had a mother who basically was trying

that trick and she was very smart and had lots of tricks up her sleeves, and there's just no way he was going to go for it he rebelled at every possible moment,

and he basically became, I would say, somewhat hyper -masculine in response which is an interesting lesson with regards to the hyper -masculinity

that boys often develop if they're raised by single mothers

because they tend to go one of two ways and he just fought her at every step of the way, and it didn't happen but one of the things Jung said,

which I loved, and you can really see this in the Crumb documentary is

that the Oedipal mother basically entices the child says, look, here's the deal.

You don't have to do anything, but you don't get to leave.

But if you don't leave and you don't do these difficult things, then I'll take care of you.

And the child has a choice all the way along there.

I mean, obviously, he's outclassed in some sense, but it's not as obvious as you'd think.

Little kids are tough, and they make decisions all the time.

And so Jung thought about it more as a conspiracy than as something imposed on the child by the mother

and I really like, it's actually a conspiracy between mother, father, and child, actually.

And I think that's a good way of looking at it, even though it's really rough, because, well, should you hold the child responsible?

Well, yes, but judiciously and not completely, because then if you deal with someone like that as an adult, and they're trying to escape from it,

you have to go all the way back and figure out how the hell it happened, and then they have to adjust, they have to figure out where they opened the door, like inviting a vampire in,

because they can't come in unless you invite them in.

so don't invite them in, because once they're in, they're really hard to get rid of and they'll take all your blood, so that's a cautionary tale so anyways,

Pinocchio doesn't know any better, and he's got the egotism of youth and he's offered the easy way to success,

which is exactly what the fox tells him and off they go to see Stromboli so this is the song, I'm not gonna read it all well,

it's great to be a celebrity in actor's life for me you sleep till after two, you promenade a big cigar,

you tour the world in a private car you dine on chicken and caviar, an actor's life for me so it's all this idea of wealth

and public exposure and zero attention whatsoever to anything regarding responsibility

or discipline or learning and so it's a dual attraction, right? you get everything you want, and you don't have to do anything, geez, what a deal and so that's what the actor represents,

it's a liar, fundamentally, it's someone who's acting out a deception they're a persona in the Jungian sense,

so the persona is the mask you wear in public that you might even think you are, but you're not, it's this mask,

and that's the persona so the fox and the cat are inviting the puppet to only become a persona and that's.. see,

for Jung, you start as a persona

and then when you start to investigate the parts of you

that don't really fit in that persona that would be the shadow, then you start understanding who you really are and that's shocking, because the persona contains everything,

roughly speaking, that you think is good and maybe even

that your immediate culture thinks is good and then the shadow contains everything that's not part of that,

and some of that's really bad but some of it is good disguised as bad, and you can't break out of the persona

and transcend it until you incorporate a lot of what's in the shadow and so, for example, if you're an extraordinarily compassionate person, let's say, 98th percentile will say

you're going to be sacrificing yourself to other people all the time

and there are people who will find that extraordinarily endearing

and it will be under some circumstances but the problem is

that you will sacrifice yourself and that's a really bad attitude to have, for example, towards adult males it's a great thing for infants,

but for adult males it is the wrong approach and

so you will get taken advantage of continually by people who

are looking for someone like you until you grow some teeth and you'll think,

no, no, that's the opposite of compassion being able to bite hard is the opposite of compassion which it is,

and so you'll have that pushed into the predator category I'm not doing that, I'm not getting angry, I don't like conflict it's like,

until you bring that out of the depths and put it on so you can use it you're gonna be in trouble, and that's kind of Nietzsche's idea of the revaluation of good and evil

you have a sense of what's good and a sense of what isn't with your conscience but it's not very smart, it's got things in the wrong boxes And a lot of the things that even nature itself,

a lot of the things that you accept as untrammeled goods, like compassion, let's say, have a very dark side, first of all.

And second, are not enough to get you through life.

You need the opposite virtues, too.

And so you have to develop them.

And so you get outside the persona to do that.

And then this, so that's the positive feminine on the left.

And then on the right, that's the gorgon, and that's the thing that fills you with terror when you look at it.

There's another representation of the positive feminine.

It's another representation of Mary.

There are representations very much like this of Isis with Horus on her lap.

And people often consider those precursors, they're Egyptian statues, precursors to the Christian iconography.

And, well, I suppose in some sense they are, insofar as they predated them in time but the fundamental issue is that,

well, this image has to be held up as transcendent.

And by that I mean it's an image that's got to be at the basis of a value structure

that actually works insofar as there's going to be human beings, because there aren't any human beings without the infant and the mother.

And so if that's not held up as an image of ultimate value, then everything falls apart.

And it's something our culture does extraordinarily badly.

I had a client recently admit to me in ashamed tones that she wanted to have children.

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I thought, I said, well, you don't have to be ashamed of that, especially not if you're talking to me.

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And she said, oh, that's such a relief because I can't talk to anyone about it at work.

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They seem to think that it's, you know, degrading.

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I thought that you can hardly diagnose a culture as more pathological than that.

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That's so appalling.

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And it's so hard.

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It's one of the things I really feel badly for young women because they're not guided through this with any sense whatsoever.

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And I'll tell you what my experience has been working with women, and you can take this for what it's worth.

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and I've worked with women who've achieved the highest levels of their profession I don't mean just in academia,

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but in a number of different fields this is what happens we'll take the typical woman, conservative woman, because they're more typical,

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conscientious not particularly open, so they're dutiful people you know, they're existing within the structures of their society

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so I'll take female lawyers as a classic example so they're very good at high school, very hardworking, very intelligent but very dutiful,

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and often rather agreeable And that's important because it means to some degree

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that they want to please and they'll do what they're told

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And so part of the reason I think that women are outperforming men in elementary, junior high school, high school and university Is

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because they're more likely to be obedient And I know

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that to some degree because we did analysis of students in Quebec

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And found out that one thing that predicted grades over

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and above intelligence and conscientiousness Was agreeableness

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and agreeable people got better grades than their IQ and conscientiousness would predict and that's particularly negative for men, so imagine this is what's happening so,

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you're a borderline student, and you're also a bit rebellious and antisocial I'm going to fail you, like you're right on the cusp,

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don't like you much, you fail you have exactly the same grade profile, but I like you tick, you move ahead, you don't and

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so one of the things that's dividing men from women as they progress through school is the degree to

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which they're agreeable Now

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that works out to some degree for women insofar as the agreeableness moves them forward

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But they encounter the negative elements of being agreeable later in their careers anyways

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Their women are very good in high school then they go to college.

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They're very good in college They nail their damn grades.

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They do their studying they get their A's and they

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and they ace their LSAT

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So they're smart too then they go off to do their articling

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and they're really really good at it

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And then they get offered an associate position

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and they're really really good at it

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and then by the time they're 30 they make partner and let's say they're in high pressure, high paying jobs $250 ,000 a year,

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$300 ,000 a year, $500 an hour Okay, what's your life like?

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You work all the time, period 70 hours a week,

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75 hours a week, flat out and you don't get to make any mistakes

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and if your client calls you at 3 in the morning on Sunday you say, I'm really glad to hear from you Because

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if you don't there's some hot law firm in New York

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that'll take your client from you at a moment's notice And the client is paying you whatever the firm

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$750 an hour of which maybe you get 350

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and what they want is an answer about something really complicated Write bloody now

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and you can say all you want about the fact

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that women have a difficult time with that

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because it's a male -dominated Patriarchy any any female lawyer who's hit 30

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and his partner that has any sense at all knows that's complete bloody rubbish It's market determined right to the core.

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What happens to the women when they're in their 30s?

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They all leave the high -end law firms.

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Why?

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Because who in their right mind would want to live like that?

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That's the issue, right?

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Once you make about $60 ,000 a year for your family,

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but let's say for you personally Additional income makes zero has zero impact on your quality of life Zero

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So why work 80 hours a week?

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Well, men will do it, some men, very few.

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A handful of hyper -competitive men who are obsessed with hitting the pinnacle of the given dominance hierarchy they're in, will happily work 80 hours a week,

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and they'll forgo everything else.

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Relationships, family, children, way in the second category.

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And so those men are often very difficult to live with, too, because they're so obsessed with their career, it's hard to have a relationship with them.

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And maybe they don't have much of a relationship with their kids, but they're damn good at what they do.

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And part of that is they're smart and disciplined, and they'll work non -stop all the time.

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It's like an obsession.

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And that's the sort of people who run things.

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Those are the people who run things.

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Well, they're often also disagreeable, too, because you want to manage people?

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Really?

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They're not going to like you.

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You know, and it's not an easy thing to not be liked.

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And actually, if you're an agreeable person, and women are more agreeable than men, it's quite painful to be disliked, but if you're in a managerial and executive position,

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the probability that people are going to like you is quite low.

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Now, if you're a real son of a bitch, then they're going to dislike you more, but those positions are very stressful, partly because of the interpersonal dynamics,

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and they're also incredibly, incredibly competitive.

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So the women hit that at 30, and they're completely qualified, and the law firms are bloody desperate to keep them, because it's really hard to find highly qualified people,

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Especially once you put all that time into training them, especially if they're also good at bringing in business The law firms trip over themselves to try to keep them.

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They can't.

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The women think, why in the world am I doing this?

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Why in the world would anyone in their right mind do this?

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Especially because they're often married by that point, too, and generally they've married a husband who makes as much money or more than them.

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So they don't need the damn money.

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And so they think, well, there's more to life than this, which is exactly the right thing to think.

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And so then they go and find a job that's nine to five and controllable, so that they can hire a nanny and have some kids and have a life.

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And it's like, yes, that's the intelligent thing to do.

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So we've got things backwards in our culture.

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We're thinking, at least in part, why aren't there more women in positions of power?

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Wrong question.

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The right question is, why are there any men at all who want those positions of power?

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Because it's not just positions of power.

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You have to be such a knothead to think that.

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Oh, it's a position of power.

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It's like, sure.

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But it's a position of overwhelming responsibility.

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And if you make mistakes, you're done.

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Right?

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It's not like you occupy that position of power and everyone does what they're told all the time, and your life is easy.

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It's like, forget about that.

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People are on your case to do exactly the right thing all the time, 100 % of the time.

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And maybe you want that, and maybe you don't so the, I don't know what people think, these people are all sitting in their offices with their feet up on the desk smoking cigars and oppressing the world,

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it's like, that isn't how it works, those people, they work flat out all the time so, and it's fine if that's what you want, and some people are like that,

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they're hyper -industrious people, right? from a trade perspective, no matter where you put them, if you put them in a forest with an axe they just wander around chopping down trees nonstop, right?

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Because it's built into them.

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But if you want to have a balanced life, and you should want that, you know, because the other thing you'll find, and this is God's gospel truth,

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is that the older you get, if you have any sense at all, the more important your family is to you.

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Like the utility of your career, maybe that peaks around 35 or 40, and it starts to decline pretty rapidly after that.

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And what happens if you're fortunate, you have someone in your life that you love, that you've woven yourself together with, and you have some kids,

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so that you have something to do from the time you're 50 till the time you're 80.

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And so it's a real mistake.

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It's a barren future without children, man, I can tell you that.

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It's a real mistake.

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And so we do a terrible job of, say, putting that image forward and saying, well, yeah.

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Now, you know, because women have access to the birth control pill now, and can compete in the same domains as men, roughly speaking, there is a real practical problem here.

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It's partly an economic problem now, because when I was roughly your age, it was still possible for a one -income family to exist.

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Well, you know that wages have been flat, except in the upper 1%, since 1973.

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Why?

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Well, it's easy.

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What happens when you double the labor force?

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What happens?

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You have the value of labor.

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So now we're in a situation where it takes two people to make as much as one did before.

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So we went from a situation where women's career opportunities were relatively limited, to where they were relatively unlimited, and there were two incomes,

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and so women could work, to a situation where women have to work, and they only make half as much as they would have otherwise.

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And now we're going to go into a situation, this is the next step, where women will work because men won't.

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And that's That's what's coming now.

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So there was an economics, economist article showing that 50 % now of boys in school are having trouble with their basic subjects.

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And you look around you in universities, you can see this happening.

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I've watched it over decades.

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I would say 90 % of the people in my personality class are now women.

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There won't be a damn man left in university in 10 years, except in the STEM fields.

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And it's a complete bloody catastrophe.

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And it's a catastrophe for women, because I don't know where the hell you're going to find someone to to marry and have a family with, if this keeps happening and you think,

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when you're 19, because you're so clueless when you're 19 you don't know a bloody thing, you think, well, I'm not really sure I want children anyways it's like,

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oh yeah, tell how well you've been educated Jesus, dismal, dismal without fail, I've got to tell you,

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without fail I've watched women go through their professional careers, many, many of them it's a very rare woman who, at the age of 30,

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doesn't consider having a child her primary desire.

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And the ones that don't consider that, generally, in my observation, there's something that isn't quite right in the way that they're constituted or looking at the world.

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Sometimes you get women who are truly non -maternal, you know, by temperament.

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They have a masculine temper, disagreeable, they're not particularly compassionate, they're not maternal, they're not that interested in kids.

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Fair enough, man.

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But there aren't that many of them.

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And and there's plenty who will not admit to themselves that that's what they most desperately want.

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Do you think women would be better off if they had kids earlier, focused on 3 or, say, in their 30s? Who knows?

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Like, it really is a problem.

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It seems like a more rational decision to me.

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Yeah, it's a really tough one.

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I don't think anybody knows the answer to that, because...

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35 and your kids are, say, 10, 11, then you can go get a bachelor's degree at the master's?

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Well...

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It seems to be more easy that way than having the career first and then trying to raise young kids.

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Yeah, I can't answer that, because I've seen women do a good job of it both ways.

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And you do get the odd woman who manages a high -powered career and kids, but Jesus, those women, man.

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Like, they buy more powerful microwaves because it'll take 45 seconds to cook the food instead of a minute.

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And I'm not kidding.

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It's like they're up at 5, they exercise for half an hour, they make breakfast, they get their kids ready to work, they go to work, they work 14 hours, 14 hour days, flat bloody out.

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They come home and work for another two hours to get their kids organized.

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They have a nanny to help them out, and then they work for two more hours before they go to bed at like 1, and then they're up at 5 and they do that again.

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And I'll tell you, you better be tough if you're going to do that physically, too, because you'll just burn yourself to a crisp.

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I've seen some women manage it, you know, but they're like, they're tough and they're rare because that's a hell of a regimen.

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And then if anything goes wrong, you know, you have a sick kid or something like that, or there's any sort of crisis in your family.

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It's just, you know, then it becomes too much.

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And I don't know the answer to that, you know.

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I mean, the advantage women have is they live about eight years longer than men.

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Because testosterone kills men. So...

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Well, that's right.

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They pay up front and gain in the long run.

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But it isn't clear how our society should sort this out.

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We don't know.

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And it's partly we don't know what to do now that women have control of the reproductive function.

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It's a big mystery.

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Yeah?

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But I think from a practical aspect, but this goes for both men and women.

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Even if women were to enter the workforce later on, they'd be at competition with people who are younger.

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And that's always a conflict in the workforce.

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And people are always hiring younger talent because they don't have a lot of experience in the workforce.

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Yeah.

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Yes, well, and the thing is, young stupid people have the advantage of being young.

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Middle -aged stupid people have the disadvantage of being middle -aged.

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And so if you're going to hire a young stupid person or a middle -aged stupid person, you'll go for the young stupid person.

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And by stupid, I mean, you know, I'm being sarcastic, obviously, but I mean without experience and just getting started in the world.

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You're much more likely to favor someone young because there's an instant explanation for their relative cluelessness.

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And it's a problem, you know.

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So I don't know what the answer is, but one answer certainly is, at least in part, is to start letting young women know what being 30

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and being female is like, because.. and also to disabuse them of the notion that there's something magical about a career.

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First of all, most people don't have careers, man.

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They have jobs.

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And the reason you get paid for a job is

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because you're being asked to do things you wouldn't do unless you were being paid.

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And so it's not some utopia of cigar smoking with your boots up on your desk, that's for sure.

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Not that that that would be such a utopia to begin with one of the things Jung said about the shadow

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and this is, I would say, one of the primary impediments to enlightenment is that

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if you start looking at your motives for misbehaving and I mean by that something very specific

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I don't mean that you're misbehaving by someone else's standards I don't mean that I mean, when you know by your own standards that you're doing something that's devious

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or malevolent or underhanded you know it and you still do it, so it's your own judgement you're bringing to bear on yourself if you look at why you're doing that,

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the longer you look at it, the deeper a hole you dig and so this is the motif of Dante's Inferno, fundamentally, so Dante's Inferno is a story about...

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I can't remember his name, unfortunately, it might be Dante, in fact, although I don't remember he's led into hell by Virgil,

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who's an ancient philosopher, thinker and hell has levels, so the outer level is,

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and this is a Christianized version of hell because there's hells of all sorts, but this is a Christianized version and so on the outermost levels of hell,

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which is sort of like normal life, are the ancient philosophers and they're still in hell because they weren't Christian,

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but it's kind of like cheap motel hell instead of the full pit thing, you know?

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And so then Dante goes deeper and deeper into hell until he gets right to the bottom of it, and it's been a while since I read it, but if I remember correctly,

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Satan himself is encased in ice at the bottom of hell, surrounded by people who betray others.

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And so Dante's notion was

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that the worst of all possible violations of moral behavior was betrayal

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and that they're in the deepest levels of hell And I really like that idea, I think it's true, because...

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If you trust me, then you're manifesting the necessary courage that puts someone through life If you're smart,

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you don't trust me because you're naive You trust me knowing that I'm full of snakes and so are you,

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but maybe we could cooperate and move things along nicely And we could reduce each other to the word, to our word, and we could cooperate But you're awake,

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and then I betray that, then I'm undermining your necessary faith in life and humanity and you can really hurt someone that way,

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like, sometimes it's self -betrayal but you can really do someone in that way, you can really traumatize them,

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so that they can't recover and so it's a really terrible thing to do to someone and maybe it's the worst thing, and that was Dante's idea and it's tied in,

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that makes very interesting reading

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if you read it at the same time as Milton's Paradise Lost because those are metaphysical explorations this is what they are,

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they're metaphysical explorations of the terrible places you can end up

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and that people do end up and also a metaphysical explanation of what spirit takes you there so, because you might ask, well,

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why do you betray someone?

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and that is a deep question and so you'll have your specific reasons, but under that, there'll be some other reasons and under that, there'll be some other reasons,

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and under that, there'll be some other reasons And if you go all the way to the bottom, you come up with the ultimate reasons why you betrayed someone.

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And when you look at that, that will not be pretty.

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That's when your proclivity for evil, let's say, unites with the general human proclivity for evil, and you discover just exactly what you're capable of.

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And so Jung's notion was that, well, that was a full encounter with the shadow, which is, I suppose, partly what this course is about.

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Because one of the things that I believe I told you at the beginning was

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that I was going to try to help you understand

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how it might be that you could be an Auschwitz guard

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and to really understand that that's a horrifying thing to understand

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but I'll tell you if you want to grow some teeth

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that's a really good thing to understand

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so we were talking about your capacity to negotiate before like

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if you aren't a monster you cannot negotiate but if you've got that under control

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then you don't have to be a monster It's really paradoxical, so if you're just naive,

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well, you end up in jail and a marionette master has control over you, that's not helpful.

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So that's not good, that just means you're useless and you can be manipulated.

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You won't go out of your way to be malevolent, but it's mostly because you just don't have the skills, the organizational skills, or even the depth to do that.

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You're good because you're harmless, that's not good.

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That's easily manipulated.

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and so you think, well, how do you get out of that? well, partly you watch people, because you know what they're like

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because you know what you're like but you also know what you could do, and would do, if you were pushed and

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so you don't have to show much of that when you're negotiating with someone for them to take you really seriously

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so it's a strange thing, you know but one of the things Jung pointed out too was that

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what you most need to know will be found where you least want to look

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and that's because you haven't already looked there

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and so it's a little different for everyone, right?

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because your particular place you don't want to look isn't going to be the same as your place

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but you're going to have a place you don't want to look and what you haven't discovered, that's where it is and

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so that's all partly going to be discovered by you looking at what you're capable of what you're truly capable of,

343

and people, especially on the compassionate end say, well, no, I could never be brutal like that and that could be true, but you can kill people with compassion,

344

no problem that's the Freudian Oedipal situation so think about working in a nursing home so there's actually a rule of thumb,

345

which I also use to guide my interactions with children

346

and also with my clients and I would say with people in general

347

do not do anything for anyone that they can do themselves all you do is steal, you just steal it from them so imagine you're working with really elderly people you know,

348

they have Alzheimer's It's like really easy to do things for them, because, well, it isn't, because it's really a hard job

349

But it might be easier to do something for them than to let them struggle through it

350

But you just speed their demise, right, by taking away the last vestiges of their independence And you do the same thing with kids, it's like, struggle through it,

351

man Well, so, let's think about the brain a little bit,

352

and I'll tell you a little bit about how the brain works and,

353

you know, a lot of the stuff I'm telling you right now is quite old, actually most of it was worked out in the 1980s but it's been remarkably stable,

354

as far as I can tell in some sense we're filling in the details and not in every sense, but in some sense we're filling in the details okay, so you take, this is from Alexander Luria,

355

who was the greatest, perhaps the greatest neuropsychologist who ever lived he was a Russian, worked mostly after the Second World War,

356

mostly on people who had brain damage

357

and he was interested in trying to outline the overarching picture of brain function

358

and so he did that partly by looking at its function, but also partly by looking at its structure trying to get both of those things working simultaneously

359

and so we'll go through a brief picture of how the brain works

360

and so one of the ways of..

361

so you can look at the brain from front to back

362

and you can divide it roughly into two sections and one section has to do with sensory processing

363

and that's roughly the back half

364

and one section has to do with motor output now those things aren't as clearly differentiated as you might think

365

because there's very little sensation without motor output maybe the part that closes to an exception is smell,

366

I would say but you at least have to breathe in And when an animal is actively searching on a scent trail, it's breathing in.

367

So it's using its motor output constantly to modify the sensory stream.

368

It's really difficult to dissociate the two.

369

When you're looking at something, it kind of feels to you like you're a passive recipient of sense data.

370

But you're no such thing.

371

Your eyes are moving back and forth in multiple ways all the time, including the ways that you can control voluntarily.

372

So there's multiple involuntary systems that are moving your eyes in multiple ways.

373

And really what you're doing is feeling the array of the electromagnetic spectrum with your eyes.

374

You're feeling it.

375

And you're actively exploring.

376

If you're not a passive recipient at all.

377

So even in sensation, you can't purely pull sensation out from motor processing and say, I'm getting untrammeled, unbiased sense data.

378

Because you can't look at something without focusing.

379

And you can't focus without wanting to look at something.

380

You know, you can't just lie there with your.. well, you could, with your eyes half -crossed, but, you know, that's sort of like...

381

Imagine you dropped a video recorder from an airplane and it just spun around in an unfocused manner.

382

Well, that's the world sampled randomly, you know, what are you going to do with that?

383

Nothing.

384

And you know, you're concentrating on the auditory stream constantly,

385

and segregating out some things and suppressing others Like if you listen in the classroom,

386

you can hear probably four or five different types of mechanical noise going on at the same time

387

Most of the time in the classroom, that's silent, you don't hear it, like you don't hear your fridge except when it turns on or off, right?

388

You zero that out.

389

And so you're very selective in your perception.

390

So you can't really technically separate out motor output from sensory input.

391

And that's really useful to know, because it destroys the idea that you're just a...

392

You know, that there's a world of sensation out there that's imprinting itself on you, and that's how you get your information, which is really the...

393

That's the fundamental presupposition of the empiricists, of the raw empiricists.

394

There's a world of sense data out there, you sample it randomly, and that's what informs you.

395

It's like, yes, except that you're always an active harvester of the information.

396

So you can't get rid of the interpretive structure, a priori.

397

That was Immanuel Kant, by the way, who first established that in his critique of pure reason.

398

You can't get away from the fact that you're actively harvesting the data.

399

So you can say, well, where does human structure come from?

400

The sense data, that's sort of the blank slate idea.

401

It's like, no, wrong, because a blank slate cannot process information

402

You're actively engaged right at the beginning So that's another example of the knower and the unknown,

403

you know, working in a cyclical manner Because you interact with something, you divide it up into you and the world,

404

roughly speaking And I mean, you really make it that way, because you build yourself out of the information And then,

405

of course, that makes you a more differentiated processor with a broader range of skills then you interact with the unknown again, you gather more information, it differentiates the world,

406

it makes you a more differentiated harvester, and then so it's just continually cycling.

407

And that consciousness, the logos, the knower, is that thing that's doing that harvesting.

408

And you can never say it's not there.

409

Now what happens is that it's in its nascent form to begin with, low resolution nascent form.

410

Low resolution knower, low resolution category system, low resolution world.

411

But that's enough to kickstart it, and to start it differentiating.

412

And that happens as you develop as an individual, because you start out as a single -celled organism, for all intents and purposes,

413

a very low -resolution thing in a very low -resolution world, and that differentiates itself across time, but exactly the same thing happened over evolutionary time.

414

So, there isn't a time when those three elements aren't there, for all intents and purposes.

415

They're always there.

416

They're permanent.

417

Okay, so anyways, back to the brain.

418

Sensory unit, that's the...

419

the back half, roughly speaking, a huge chunk of that is devoted to visual processing in human beings most animals organized around smell, not us somewhat,

420

still, because smell is a very powerful evoker of memories

421

and it has a direct relationship with emotional systems because you need to know if something is edible or inedible,

422

terrible or good, very very rapidly but human beings are organized around vision,

423

so we have massive amounts of our cortex devoted to differentiated visual processing.

424

Now, the motor unit, so what you have is each of these little zones here, so for example, look at the back here,

425

that's the primary visual area and the secondary visual area, and then this is the primary auditory area in the middle of the brain here on the outside

426

and the secondary auditory area, and then this is for body representation, the primary area and in the secondary area.

427

And you can think about those areas of primary, secondary, and then tertiary.

428

Primary does the base level processing.

429

Tertiary expands that up into more abstract representation, or secondary expands that up into more abstract representations.

430

And tertiary are the areas where the senses come together.

431

And that's really what you seem to be most conscious of, right?

432

It's action in the tertiary areas, because you don't You can't really see the world as a separate, you can think about the auditory stream separate from the visual stream and all of that,

433

and you can think about touch separately, but you tend to consciously experience things as a unity, as a comprehensive unity of all the senses simultaneously.

434

So consciousness seems to occur only at the, most of the time, at the highest level of integration.

435

And Euleria would have associated consciousness more with the tertiary areas, where the senses are talking to one another.

436

Now, it's more complicated than that, because there's obviously subcortical structures all the way down to the spine that are involved heavily in what consciousness is.

437

It's not merely a consequence of cortical activity.

438

You know, we tend to think that because human beings have massively expanded cortical structures, and we think of ourselves as the most conscious creatures, and that's reasonable.

439

But you can take an awful lot of cortex off someone, and they're still conscious.

440

In fact, you can leave them with almost no brain at all, and they're still conscious.

441

So we really have a rough time trying to figure out what consciousness is and how it's related to brain structure. So...

442

Anyways, so that's the sensory unit, and then the motor unit, you have the primary unit, the secondary unit, and the pre -motor, or the prefrontal cortex.

443

The prefrontal cortex is particularly huge in human beings, so imagine that it's this primary and secondary areas that allow you to,

444

first of all, to act voluntarily, and then to play around in some sense with your actions.

445

You know, like, imagine that you're a child building with Legos, and you can think with the Legos without really having to think abstractly, right?

446

because you can play around and build different sorts of structures, and so you can think at the level, at a level of motor output without having to depend on abstraction.

447

But if you develop the prefrontal cortex here, which emerged out of the motor and premotor areas over the course of evolution, so it's a differentiation of those structures.

448

So this is dealing with the real world.

449

This is dealing mostly with the real world, but starting to abstract and experiment a little bit and then this part deals with abstractions, pure and simple.

450

So, you know, I can lift this, and then I can play with lifting it,

451

and then I can put it aside and think about it abstractly.

452

I can think about all the different things that I might do with it.

453

I say, well, I could throw it, I could take it apart, I could toss it in the air, I could juggle it, I could use it as a doorstop, right?

454

I could kick it across the room.

455

And so basically what I'm doing there is I'm using my prefrontal cortex to generate an abstract representation of the world,

456

and then to plot out motor strategies before implementing them.

457

And that's basically what abstract thought is, very, very fundamentally.

458

It's the hypothesis of abstract action, and then the analysis of the outcome, and then the implementation into action.

459

And I think that there's something about that that actually defines the difference between intelligence and conscientiousness Because weirdly enough,

460

you know, the correlation between intelligence and conscientiousness is zero

461

No relationship whatsoever Which is quite strange because conscientious people plan

462

and so forth But I think what it is is

463

that intelligence is an indicator of the effectiveness of abstraction

464

And conscientiousness is an indicator of the probability of implementation And those are very, very different problems.

465

And you don't just go from abstraction to implementation, because if you did, you wouldn't be able to think, right?

466

The thinking has to be torn away from the implementation.

467

Or what you're doing isn't thinking, it's just acting.

468

So I think that accounts for the psychometric independence of those two phenomena

469

It's annoying because you can think up something that you should do

470

and you won't do it Because there's no deterministic causal pathway from the conception to the action So that's kind of annoying,

471

it seems to take something like willpower in order to transform the abstraction into an implementation

472

And we don't understand that very well It's easy to understand the resistance to doing it, because the default position of your body should be something like,

473

never do anything, except eat.

474

You know, because doing something requires the expenditure of energy and resources.

475

And so unless you have a really good rationale for it, you should probably not do it.

476

And so the body is sort of intransigent by nature.

477

It's an oversimplification.

478

You have to come up with a good reason to impel it into motion.

479

And you should, because you have to pay for action.

480

You have to pay for it with energy and resources.

481

So there should be resistance against it, but it's still annoying.

482

So, okay, so that's one way of thinking about the world.

483

The world's something to sense, and the world's something to act upon.

484

And so the brain has fundamental divisions of sensing and acting upon.

485

But it's a constantly interacting loop.

486

You can't separate them, really, any more than we are separating them conceptually.

487

The classic and archaic way of thinking about perception is the world's full of objects, you see the objects, you think about them, you evaluate them, then you act on them.

488

It's like, no, that isn't how it works.

489

First of all, the world is not made out of objects.

490

The world is made out of, I think, the world is made out of tools and obstacles.

491

And it's because you can't not perceive the world in relationship to you.

492

What you perceive, actually, are the meaning of objects.

493

You perceive the patterns.

494

a tool is something like a meaningful pattern or a useful pattern it's something like that and so look,

495

again, you look at, I might say to someone, describe this room

496

now you're going to pick a level of description that's very particular you're going to pick one

497

that other human beings could understand so it's going to be predicated on your size, for example it's going to be predicated on your knowledge that

498

that other person is a lot like you and has a lot of the same underlying structures and motivations.

499

And that's an implicit predicate of your description.

500

So we're going to say, well, it's kind of an ordinary classroom.

501

It's got 20 rows of tables that each have five chairs at it, and each of them does have five chairs.

502

There's some posts that hold them up.

503

There's a couple of speakers.

504

There's a podium.

505

There's a screen.

506

There's some additional chairs.

507

There's a scattering of people.

508

There's some electronic equipment.

509

And so, you know, of course, that there's an infinite number of things I could be describing in this room.

510

Right?

511

Like I could be describing, there's a lot of color variation in that tile.

512

So if I look at it, I can see that it's unlike the other tiles, because the light is reflecting off it.

513

So it's got a shiny white element.

514

There's about, God only knows, a million different scratches in it, each of which are unique.

515

I can't even really tell what color it is.

516

It kind of looks like an off grayish green.

517

But if I was painting it, to get a reasonable representation, I'd have to have at least six or seven shades of green,

518

ranging from quite dark to almost white.

519

And that's only if I look at it from here.

520

If I look at it from here, well then, you get the point, right?

521

I mean, there is an infinite number of details in this room.

522

There's an infinite number of facts in this room.

523

That's also why I don't believe that you can derive an ought from an is.

524

It's like, you know, that's the old Humean issue, right?

525

You cannot derive ethical guidelines from factual knowledge And I think the reason for that is, which facts are you going to pick?

526

How are you going to select them?

527

There's an infinite number of them, even in a constrained situation So, merely by attending to some and not attending to others,

528

you're already using an ethic because you can't attend to one thing

529

and not another without being ensconced in one of these value structures

530

because the value structure is what determines the direction of your attention

531

and so you can't make the argument

532

that you're using the infinite number of facts

533

that are available at your disposal to govern how you're looking at the facts you're not, that isn't what you're doing it's not possible to do that so what do you do?

534

well, you describe the things in the room that would be relevant to other people, otherwise you're going to bore them to death, or they're going to think you're insane.

535

Or an artist, maybe, because an artist might do the kind of concentration on a detail that I just described, but he's obviously or she's obviously trying to paint the thing or represent it somehow.

536

So it's still tool -like.

537

Well, why do you want to know that there are tables?

538

Well, because you sit at them.

539

Why do you want to know if there are chairs?

540

Because you sit in them.

541

No, what about the screen or the camera equipment?

542

Well, they're all usable tools.

543

And so that's what you describe.

544

You describe the world at the level of usable tool.

545

Or you might also say, look out for that girl who's in the third row.

546

She's trouble.

547

And so you might call out someone if you're describing the room, because there's somewhere in that room that if you go, you're going to get into trouble.

548

And so those are sort of the things that seem to me to be relevant.

549

There are tools that move you along your way, facilitators, that's another way of thinking about them.

550

And there are obstacles that get in your way.

551

And there's a tiny set of those, otherwise you get overwhelmed.

552

You're not going to go anywhere where it's all obstacles, right?

553

You don't even want to be in that place.

554

You want to be in a place where it's mostly this.

555

And then there's the biggest category, though.

556

This is what's cool and this is so important, is the biggest perceptual category is that which is not relevant at this time.

557

Because it contains everything.

558

You know, like when you're writing on this pad, you assume the entire world around you is constant, and therefore you can ignore it.

559

It's everything out there.

560

All the transformations that are taking place, you turn to zero

561

and you just focus on maybe the space that's occupied by a single letter, the whole world shrinks down to just that single letter, and everything else is ignored.

562

Well, what happens if something goes wrong?

563

This is why this is so important.

564

What happens if something goes wrong?

565

An indeterminate set of those irrelevant entities has now become relevant.

566

That's the problem, is the invisibility disappears.

567

And so, for example, you're all treating each other in this room right now as ignorable entities, roughly speaking.

568

You could all be blobs from a perceptual perspective.

569

And if you look at how you see the room, except for the person that you're focusing on, everyone else is a blob.

570

And some of them are virtually invisible blobs.

571

And that's fine, because you're adequately represented as a blob unless you do something

572

that disturbs the ongoing flow of goal -directed action.

573

Just like the gorilla thing, right?

574

So the damn gorilla was invisible because it didn't get in the way, even though you'd think of course you'd see a gorilla.

575

It's like everything that doesn't get in the way is invisible.

576

Except for that small fraction of things that you can use for your purpose.

577

And that's how you perceive.

578

So it's so mind -boggling that, because it puts perception into the realm of ethics.

579

It isn't what you'd expect.

580

You see what you're aiming at.

581

And you know that.

582

You know that.

583

You're standing on a street corner, and you look up, and soon there's ten advanced chimpanzees like you,

584

right beside you, looking up to see what the hell it is that you're aiming at Because they assume, just by watching you, that if you're focusing your perception on something,

585

and you're fixated on it, that it's relevant and important It's tool -like, or maybe obstacle -like, it's relevant for some reason And so,

586

we live in a landscape of relevance And that's a mind, to me, that's an absolutely mind -boggling idea, because

587

that is way different than living in a landscape of facts

588

It is not the same thing even a little bit And there are philosophers who've pursued that idea quite,

589

well, I would say to quite an incredible degree Heidegger is probably the one who's done

590

that more than anyone else But the 19th century pragmatists were very interested in that as well But because you think,

591

you know, the classic scientific idea is something like you perceive a universe of facts and derive conclusions and act.

592

It's like, no, you don't.

593

You perceive a landscape of pre -categorized relevance that's dependent on your ethic.

594

Jesus, it's so peculiar, that.

595

And so that brings up real questions like what ethic best structures your perceptions?

596

Well, that is the interesting idea, as far as I'm concerned.

597

Okay, so then we can make this a little bit more interesting, I think is the right way of thinking about it.

598

Okay, well, so you've got tools and obstacles, but they're not dead, that's the other thing.

599

Because we're in an ethical landscape, because we're in a motivated landscape, whether something is a tool or an obstacle actually matters to you.

600

And we can actually define matter.

601

Matter is a weird word, because there's matter, and then there's the things that matter.

602

And you could say the world is made out of matter, or you could say that the world is made out of things that matter.

603

And I would say you act like the world is made out of things that matter.

604

You might say, I don't believe that, I believe it's made out of matter.

605

But no, you don't, because that's not how you act.

606

It might be what you say you do, but it is not what you do.

607

So why do things matter?

608

Well, first of all, irrelevant things don't matter.

609

And thank God for that, right?

610

Because if everything mattered, it's...

611

Well, you're either...

612

you're either in the midst of an LSD trip,

613

or you're schizophrenic, or you're in real serious trouble so you want most things to be irrelevant,

614

now that's kind of dull and takes the glory and the glamour out of the world but from a cognitive perspective, it's definitely an advantage so,

615

irrelevancy, man, that's critical, and a huge amount of what you have done is learned irrelevance

616

It's the basis of your cognitive knowledge, is learned irrelevance.

617

What to ignore.

618

Okay, fine, so that zeroes things out.

619

You turn most of the world into zero.

620

Well, then you have this small subset of things that are beneficial to you, that you can use for the purposes of your current operation, which we'll define in more detail.

621

You can use that for the purposes of your current endeavor.

622

And then you have obstacles.

623

And so, for example, if I'm late for class, so I'm in a particular state of mind, and I walk in here and I see that,

624

I'm going to get a little burst of negative emotion.

625

It's irritation.

626

And the reason for that is that is not a recycling bin then.

627

It's an obstacle that some dimwit left there just to annoy me.

628

And I mean, you know what I mean.

629

That's how you react to the world in a situation like that.

630

It's like, it's not a recycling bin.

631

If it's here, and I don't want to stand there, then it's a recycling bin.

632

If it's there, it's an obstacle.

633

And as soon as I look at it, it isn't that I see it and then get annoyed.

634

It's that annoyance is part of the perception.

635

Because it's an obstacle in my pathway, the emotion comes along with the perception.

636

It's not laden on top of it.

637

It's not, oh, that's a...

638

I don't think that's a recycling bin.

639

That's in the wrong place.

640

Now it's in my way.

641

I should be annoyed.

642

That isn't what happens, is the annoyance...

643

My suspicions are that the damn annoyance is faster than the object perception.

644

Because it's a more primordial circuit.

645

So you actually...

646

Now, there's a great book, if you're interested in this sort of thing.

647

There's a great book called An Ecological Approach to Visual Perception, which was written by a guy named Gibson back in the 70s, and it's brilliant.

648

His fundamental conclusion is, I think, wrong, but it doesn't matter.

649

The book is not only brilliant because, see, he was the guy that came up with the idea of affordance, and an affordance is something that affords some utility,

650

and that can be positive or negative, and he thought about the world as being full of furniture, roughly speaking, something like that and that what you saw,

651

what you perceived directly was the affordance and so imagine the visual cliff experiment

652

so let's say I put a piece of glass over top of this, the space between these two tables no chair there

653

and I take a duck and I put the duck here

654

and the duck walks out on the glass the duck doesn't care, it'll just walk out on the glass Well, it's an aquatic animal, and so if there's depth underneath it, it doesn't really bother a duck.

655

But if you put a human infant on there, old enough to crawl, the human infant will look over and that's not going on that glass.

656

And you might say, well, what does it see?

657

And you could say it sees a space between the two tables and infers that it might fall, but it's like eight months old.

658

Like what the hell?

659

Is it inferring that?

660

No, it's not.

661

It sees a place to fall off of.

662

and that's Gibson's fundamental point, is that you don't see a cliff, you see a falling off place and of course, why wouldn't you see that? because if that isn't what you saw,

663

you wouldn't be here, because one of your dopey ancestors would have wandered off the cliff

664

and died the ones that saw a falling off place, they just stayed away from that and you know,

665

if you have vertigo, and even if you don't if you're up on the 35th floor of an apartment building,

666

and you walk out onto the balcony It's really interesting to notice your perception, because you might think, well,

667

you see the space, and you become afraid.

668

It's like, no, you don't.

669

You walk closer to it, and your body...

670

You perceive the damn thing with your body.

671

You can also see it, but you perceive it with your body.

672

It's like, don't go there.

673

Don't go any closer.

674

There's an automatic mapping of that place on to do this, go away from there.

675

And that's underneath and faster than the actual, quote, conscious object perception So,

676

anyways, the other thing about Gibson's book that I love is he is so clear, that guy, he's such a good writer Because he takes you through a very complex argument,

677

but it's just a pristine example of reasoning The whole book is reasoning, it's brilliant, brilliant So, anyways, if you want some background on that idea,

678

the idea of perception of utility, let's say um that's a great place to look, but it's also worth thinking about it from a biological perspective because of bloody well,

679

of course you're going to see the world as what matters because you're the sort of creature that cares about what matters, mostly because you don't want to die

680

so you can't remove the fact that you don't want to die from your perceptions well,

681

if you did, well, you can imagine what would happen if you did you know, you'd do something like wander off a falling -off place, and that would be the end of you, so...

682

You know, we're doing pretty remarkably in many ways as a species.

683

I mean, we'll lift about 250 ,000 people out of poverty today.

684

Right.

685

And hook about 300 ,000 people to the power grid.

686

You just imagine what the world would be like if people stopped making it worse.

687

Right.

688

Just that.

689

They wouldn't even have to work hard to make it better.

690

I mean, that would be imaginable.

691

But if they just stopped making it worse.

692

You know, I always think there's this great Tom Waits reading of a Bukowski poem called Nirvana.

693

I love it.

694

It's about this kid who's on a bus and he's really lost.

695

And they go up in a hill and stop at this restaurant.

696

And he goes in there and everything is good inside the restaurant.

697

The people who are serving get along and they're laughing with each other and they make an excellent cup of coffee.

698

It's just a diner, you know.

699

It's nothing fancy but the tables are well scrubbed

700

and the food is clean and properly prepared

701

and everyone's grateful to be there and he has this little fantasy

702

that he could just stay there

703

and no one else notices then he goes back on the bus

704

and continues on his trip but it's good to think here's the opposite of

705

that and everyone has been to a place like this so imagine a diner okay

706

walk in and you put your hand on a table

707

and it's sticky yeah and you know what

708

that means it means get sticky like

709

that means it hasn't been properly wiped for a thousand a thousand times right it's got

710

that kind of varnishy stickiness on it right

711

and then the waiter waitress comes over but a little later

712

or maybe a lot later than she showed up

713

and she looks none too happy to be there and she isn't

714

that polite and then she brings you a cup of coffee

715

and the cup is chipped and it's dirty and the coffee is bad

716

and the cream is sour and when you mention

717

that you get a bad look you know you go downstairs maybe to use the washroom

718

and like every step along the way is a descent into into uh grime

719

and misery and you come back up and you order your breakfast right and the aid

720

is overdone on the bottom and underdone on the top.

721

And then you get your toast and it was burnt, so they scraped it and then they put cold butter on it just in the middle.

722

The orange juice is only orange in color, not in taste.

723

Right, right.

724

And the bacon tastes like pink.

725

Terrible.

726

You think, okay, what is that place?

727

Is that a diner

728

or is it a place designed to make everyone who comes in there a worse human being

729

and that's it and and that's a good example of the difference between doing things

730

and doing right and doing them wrong it's you can go into a diner

731

and it can be a good place you know they serve you a decent coffee you get a good breakfast

732

it's and and the place is run by someone who actually cares

733

that that little corner of the universe is operating properly

734

and you come out of there a better person than you did when you with you.

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この動画でのスピーキング目標

この動画は、日常的な会話の中で複雑な概念（例えばフロイトのエディプス情結）を自然に説明する能力を鍛えるのに最適です。特に、話しながら例を挙げたり（サウスパークのエピソードやドキュメンタリー「Crumb」など）、論点を展開するリズムを身につけることができます。動画で英語学習をする際の重要なポイントである「流れるような語彙の繋がり」を目標にしましょう。

フレーズバンク

lay out the classic story：古典的な話を説明する
boundaries in families：家族の中の境界線
fall into that：それに陥る
nail it：的を射る、完璧に表現する
hold responsible：責任を負わせる

これらのフレーズは、議論や説明をする際に頻繁に使える実用的な表現です。shadow speakの練習時に、これらのフレーズを繰り返し使うことで、自然な発音と語彙力を向上させましょう。

弱点を克服する：発音とリズム

この動画のダイアログは、弱読みとイントネーションの変化が豊富で、英語シャドーイングの練習に最適です。特に「and so」「you know」「I mean」などのつなぎ語が多く使われていますが、これらを適切に弱読みすることで、会話が自然になります。shadowspeaksの技法を使って、話者のリズムに合わせて繰り返し練習することで、「聞き取りやすい英語」と「話しやすい英語」の両方を身につけることができます。また、「hyper - masculine」のような複合語の発音も注意が必要で、ハイフンで区切られた部分の強弱を抑えることで、正確な発音ができるようになります。

動画で英語学習をする際は、シャドーイングの練習を徹底しましょう。1文ずつ止めて繰り返し、発音とリズムを確認しながら、自分の口から自然に出てくるように訓練します。shadowspeakの方法を使うことで、短期間でスピーキングの流暢さが向上すること間違いありません。

この動画の文法

話し手がよく使っている文型を、動画の実際の表現とともに紹介します。

文型	動画での表現
条件文 if + 節, will/would + 動詞 — 条件とその結果	if you did, you wouldn't be
現在完了形 have/has + 過去分詞 — 過去の出来事が今も関係している	have been · I've worked · they've married
受動態 be + 過去分詞 — 誰がするかより、何が起きるかに焦点を当てる	be held · be liked · be disliked
関係詞節 who / which + 節 — 人や物について情報を加える	response which is · people who will · men who are

シャドーイングとは？英語上達に効果的な理由

シャドーイング（Shadowing）は、もともとプロの通訳者養成プログラムで開発された言語学習法で、多言語習得者として知られるDr. Alexander Arguelles によって広く普及されました。方法はシンプルですが非常に効果的：ネイティブスピーカーの英語を聞きながら、1〜2秒の遅延で声に出してすぐに繰り返す——まるで「影（shadow）」のように話者を追いかけます。文法ドリルや受動的なリスニングと異なり、シャドーイングは脳と口の筋肉が同時にリアルタイムで英語を処理・再現することを強制します。研究により、発音精度、抑揚、リズム、連音、リスニング力、そして会話の流暢さが大幅に向上することが確認されています。IELTSスピーキング対策や自然な英語コミュニケーションを目指す方に特におすすめです。

シャドーイングのやり方: ステップ別の完全ガイドを読む →

シャドーイング練習: Jordan Peterson: "Stop Being Harmless and Start Being Dangerous" - 動画で英語スピーキングを学ぶ

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この動画でのスピーキング目標

フレーズバンク

弱点を克服する：発音とリズム

この動画の文法

シャドーイングとは？英語上達に効果的な理由