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<v Speaker 1>One of the things that psychologists discovered, although not nearly

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<v Speaker 1>enough has been made of this is so imagine we've

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<v Speaker 1>discovered the basic dimensions of human temperament extraversion, positive emotion, neuroticism,

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<v Speaker 1>negative emotion, agreeableness. So that's like say, aggression versus cooperation

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<v Speaker 1>something like that, with the attendant problems on both ends. Conscientiousness, dutifulness, orderliness, industriousness,

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<v Speaker 1>and creativity. Those are the five, all right, So let's

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<v Speaker 1>look at neuroticism, proclivity to feel, negative emotion. All the

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<v Speaker 1>negative emotions clump together so they have a common core.

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<v Speaker 1>It's probably something like stop and leave something like that, right,

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<v Speaker 1>because if you're threatened, you should freeze or get the

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<v Speaker 1>hell out of there. So that's the core reaction around

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<v Speaker 1>which all the negative emotions are built and they all associate. Okay,

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<v Speaker 1>we've been able to do analysis of traits and attitudes

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<v Speaker 1>that are tightly associated with negative emotion. Self consciousness is

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<v Speaker 1>indistinguishable from negative emotion, which means like it's indistinguishable in

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<v Speaker 1>fact in one of the major personality trait measures called

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<v Speaker 1>the neopir one of the early Big five personality dimensions,

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<v Speaker 1>self consciousness is a facet of negative emotion.

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<v Speaker 2>That's how tight it is. It's the same thing.

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<v Speaker 1>So what it means is this is very German to

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<v Speaker 1>your point. If you're thinking about yourself, you're miserable. Those

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<v Speaker 1>are the same thing. And so then you might say, well,

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<v Speaker 1>how do you get out of that? And you can't

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<v Speaker 1>get out of that by not thinking about yourself.

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<v Speaker 2>That's just in a backfire, right.

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<v Speaker 1>So if you're anxious and you go to a party

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<v Speaker 1>and you think, I'm not going to think about myself,

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<v Speaker 1>and that's all you're thinking about, like you're dad. I

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<v Speaker 1>used to treat my socially anxious clients say, go to

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<v Speaker 1>a party and do everything you can to make other

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<v Speaker 1>people feel comfortable. So I would explain into what I

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<v Speaker 1>just explained to you, But I would say, that doesn't

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<v Speaker 1>mean you can stop thinking about yourself. It means you

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<v Speaker 1>can start only thinking about what you can provide to

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<v Speaker 1>other people. And that was invariably an improvement on the

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<v Speaker 1>strategy that they had been using. But this is so

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<v Speaker 1>crucially important, you know, because we are so reciprocal as

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<v Speaker 1>human beings that you are lost if you only serve

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<v Speaker 1>your own whims. It doesn't work in the long run.

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<v Speaker 1>It alienates people, It produces a life that's devoid of meaning.

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<v Speaker 1>It makes you anxious and isolated, and it makes you

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<v Speaker 1>self conscious and miserable. And so it is the case,

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<v Speaker 1>as we alluded to earlier, that perversely enough, the best

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<v Speaker 1>possible thing that you can do for yourself, all things considered,

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<v Speaker 1>over the longest possible run, is to work as hard

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<v Speaker 1>as you can on behalf of what's best in other people.

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<v Speaker 3>Yeah, and you and I talked about this the last time.

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<v Speaker 3>I'd forget what it was a couple of years ago,

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<v Speaker 3>I think, but I was talking or you asked me

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<v Speaker 3>what makes a good seal? Like what makes a good seal?

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<v Speaker 3>And I said, well, it's doesn't matter.

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<v Speaker 2>Look, you got to.

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<v Speaker 3>Be a good shot. Of course, you've got to be

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<v Speaker 3>in good physical All those things are important. You gotta be,

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<v Speaker 3>you gotta be. You got to have the skill set.

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<v Speaker 3>But far and away, what makes a good seal is

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<v Speaker 3>someone that puts the team before themselves.

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<v Speaker 1>That's it.

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<v Speaker 3>That's the thing. And if you're the if, Jordan, if

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<v Speaker 3>you're the best shot, you're the fastest or the strongest,

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<v Speaker 3>but you have yourself above the team. I don't want

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<v Speaker 3>you in my platoon And no one wants you. That's

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<v Speaker 3>the way it works. So it's interesting that psychologically, if

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<v Speaker 3>you're focused on yourself, it's going to cause problems, either

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<v Speaker 3>the problem of egocentric arrogance or the problem of like

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<v Speaker 3>paranoia or would you just use to describe it. I

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<v Speaker 3>mean when someone's just focused on consciousness. Self consciousness, that's

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<v Speaker 3>the thing that I when I see people that are

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<v Speaker 3>self conscious enough, I was like, hey, you know who

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<v Speaker 3>notices that you have a ZiT on your cheek right now?

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<v Speaker 2>You?

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<v Speaker 3>No one else cares, No one else cares, no one's

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<v Speaker 3>It's a doesn't matter. When you walk into a room

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<v Speaker 3>and you feel like you don't have the experience of

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<v Speaker 3>being in a leadership position. The person that's thinking that

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<v Speaker 3>as you. It doesn't really matter.

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<v Speaker 4>Now if you go in and try and over compensate

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<v Speaker 4>for that by saying, listen, I just graduated from college

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<v Speaker 4>and I really know how to execute this stuff, you're

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<v Speaker 4>gonna get crushed, yep, because you're trying to make up

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<v Speaker 4>for the fact that you actually don't know what you're

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<v Speaker 4>doing and no one everyone knows you don't. You just

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<v Speaker 4>got here, so we know you don't know what you're doing,

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<v Speaker 4>but we don't really care about it, so we don't

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<v Speaker 4>see this.

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<v Speaker 2>No, we just care.

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<v Speaker 1>If you think you know what you're doing more than

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<v Speaker 1>you actually know.

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<v Speaker 2>Then it's a problem. Yeah, then that's definitely a problem.

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<v Speaker 5>You have your reasons for being resentful, deceitful, and arrogant.

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<v Speaker 5>You face or will face terrible chaotic forces, and you

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<v Speaker 5>will sometimes be outmatched. Anxiety, doubt, shame, pain and illness,

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<v Speaker 5>the agony of conscience, the soul shattering pit of grief,

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<v Speaker 5>dash dreams and disappointment, the reality of betrayal, subjection, to

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<v Speaker 5>the tyranny of social being, and the ignominy of aging

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<v Speaker 5>unto death. How could you not degenerate and rage and

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<v Speaker 5>sin and come to hate even hope itself. I want

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<v Speaker 5>you to know how you might resist that decline, that

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<v Speaker 5>degeneration into evil. To do so, to understand your own

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<v Speaker 5>personality and its temptation by darkness. You need to know

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<v Speaker 5>what you are up against. You need to understand your

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<v Speaker 5>motivations for evil, and the triad of resentment, deceit, and arrogance.

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<v Speaker 5>Is as good a decomposition of what constitutes evil as

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<v Speaker 5>I have been able to formulate. Is it possible to

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<v Speaker 5>understand the world in a manner that provides protection against

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<v Speaker 5>the temptation to traverse that lowest of rhodes. It is

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<v Speaker 5>an axiom of human wisdom that clearer formulation and deeper

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<v Speaker 5>comprehension of a problem is salutary. We will begin just

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<v Speaker 5>that attempt with a conceptual shift, one that is difficult

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<v Speaker 5>and perplexing for the committed materialists. We moderns are first

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<v Speaker 5>a question what is the world made of? To answer this,

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<v Speaker 5>we will need to consider reality, the world as it

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<v Speaker 5>is fully experienced by someone alive and awake, with all

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<v Speaker 5>the richness of subjective being left intact, dreams, sensory experiences, feelings, drives,

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<v Speaker 5>and fantasies. This is the world that manifests itself to

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<v Speaker 5>or better, that you meet head on with your unique

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<v Speaker 5>individual consciousness. Consider the act of awakening in the morning.

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<v Speaker 5>If you were asked what you perceive at that moment,

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<v Speaker 5>you might well mention the same concrete objects that anyone

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<v Speaker 5>else might see if they woke up in bed beside you.

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<v Speaker 5>You might describe all that you have gathered around you

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<v Speaker 5>in your bedroom, the desk, the chairs, the clothes, messy

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<v Speaker 5>or neatly arrayed, depending on your temperament and preference and

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<v Speaker 5>perhaps your condition last night. You are likely to answer

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<v Speaker 5>in this very objective, realistic manner, claiming essentially to see

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<v Speaker 5>the furniture of the stage. There is of course some

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<v Speaker 5>truth to your answer, although you may pay less attention

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<v Speaker 5>to the familiar things.

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<v Speaker 2>Around you than you think.

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<v Speaker 5>Why waste time and energy perceiving what you can simply remember? However,

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<v Speaker 5>the furniture and other contents of your bedroom are not

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<v Speaker 5>truly what you perceive when you first wake up. You

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<v Speaker 5>are already familiar with the place where you sleep and

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<v Speaker 5>what it contains. There is no reason to continue to

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<v Speaker 5>effortfully and consciously apprehend what you already understand. Instead, you

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<v Speaker 5>are liable to perceive your surroundings Psychologically, you begin to

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<v Speaker 5>consider how you are going to conduct yourself on the

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<v Speaker 5>stage you will inevitably occupy, and what is going to

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<v Speaker 5>happen in consequence. What you see upon waking is an

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<v Speaker 5>array of post possibilities, many of them concerning the day

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<v Speaker 5>at hand, and others associated with the weeks, months, and

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<v Speaker 5>years to come. What you are truly concerned with upon

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<v Speaker 5>waking is the answer to a question, what shall I

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<v Speaker 5>make of the possibilities that I see in play? In

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<v Speaker 5>front of me, complex, worrisome, exciting, dull, restricted, unlimited, fortunate

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<v Speaker 5>or catastrophic, as they may be out there, and the

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<v Speaker 5>potential is everything you could have. It is the realm

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<v Speaker 5>of unrealized possibility, and no one knows its full extent.

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<v Speaker 5>There appears to be no limit in principle to what

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<v Speaker 5>can be made from what has not yet manifested itself.

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<v Speaker 5>Everything that might yet be makes its home there. You

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<v Speaker 5>could well consider what remains to be encountered as an

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<v Speaker 5>eternal treasure house a horn of plenty, which are in

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<v Speaker 5>fact two of its representations.

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<v Speaker 2>But that is only half the story. And there is

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<v Speaker 2>the rub.

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<v Speaker 5>If the potential you confront manifests improperly because of a

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<v Speaker 5>mistake on your part, because of the sheer arbitrariness of

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<v Speaker 5>the world, then you can find yourself in terrible trouble

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<v Speaker 5>out there in the unknown, in the future, which is

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<v Speaker 5>what you truly contend with when your consciousness reawakens, awaits

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<v Speaker 5>everything good, but also everything terrible, painful, hellish, and deadly.

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<v Speaker 5>Whatever potential might be. Therefore, it does not follow the

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<v Speaker 5>simple rules of material logic. Objects that play by the

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<v Speaker 5>rules of the game we consider real when we assume

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<v Speaker 5>that what is real is also logical, can only be

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<v Speaker 5>one thing at a time, and certainly not themselves and

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<v Speaker 5>their opposite simultaneously. Potential, however, is not like that. It

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<v Speaker 5>is not categorizable in that manner. It is tragedy, comedy,

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<v Speaker 5>good and evil, and everything in between. At the same time,

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<v Speaker 5>it is also not tangible in the sense that the

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<v Speaker 5>things we consider must be tangible.

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<v Speaker 2>It does not even.

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<v Speaker 5>Exist, except as what could be exists. Perhaps it is

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<v Speaker 5>best considered as the structure of reality before reality manifests

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<v Speaker 5>itself concretely in the present, where reality appears to most

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<v Speaker 5>self evidently exist, but creatures such as us do not

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<v Speaker 5>contend with the present. It may therefore be that it

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<v Speaker 5>is not the present that is most real, at least

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<v Speaker 5>as far as our consciousness is concerned. We have to

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<v Speaker 5>fight to be here Now, the advice of the sages.

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<v Speaker 5>Left to our own devices, we turn our minds instead

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<v Speaker 5>to investigating the future. What could be attempting to answer

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<v Speaker 5>that question?

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<v Speaker 2>That is life?

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<v Speaker 5>That is the true encounter with reality? What is that

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<v Speaker 5>is the dead past already accomplished? What could be that

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<v Speaker 5>is the emergence of new being, new adventure brought about

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<v Speaker 5>by the conjunction of living consciousness with the great expanse

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<v Speaker 5>of paradoxical possibility. And if it is possibility that is

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<v Speaker 5>most real rather than actuality, as evidenced by the fact

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<v Speaker 5>that it is possibility we are destined to contend with,

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<v Speaker 5>then it is the investigation into possibility that is the

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<v Speaker 5>most important of all investigations. But how do we investigate

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<v Speaker 5>something that is not here or there or anywhere? How

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<v Speaker 5>do we examine what has not yet manifested itself?

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<v Speaker 2>Explore what only.

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<v Speaker 5>Could be but is not yet? And how can we

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<v Speaker 5>possibly communicate with each other intelligibly about that attempt trade

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<v Speaker 5>information about the most effective conceptualizations, approaches, and strategies. The

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<v Speaker 5>answer to that, as far as I can tell, is

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<v Speaker 5>by communityating through stories about what is and equally what

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<v Speaker 5>could be. And what that implies is that if possibility

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<v Speaker 5>is the ultimate element of reality with which we contend,

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<v Speaker 5>then it is stories that hold the wisdom that we

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<v Speaker 5>most need to know. We naturally think of our lives

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<v Speaker 5>as stories and communicate about our experience in that same manner.

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<v Speaker 5>We tell people automatically where we are to set the

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<v Speaker 5>stage and where we are going, so that we can

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<v Speaker 5>create the present out of the possibility that springs forth

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<v Speaker 5>as we journey toward our destination.

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<v Speaker 2>No one finds such an account out of the ordinary.

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<v Speaker 5>But we are doing more than portraying our lives and

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<v Speaker 5>those of others as a sequence of events. It is

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<v Speaker 5>something deeper than that. When you depict a person's actions

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<v Speaker 5>in the world, you describe how they perceive, evaluate, think,

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<v Speaker 5>and act, and when you do so, a story unfolds.

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<v Speaker 5>And the better you are at such discrets, the more

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<v Speaker 5>story like your accounts are. Furthermore, we experience, the world

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<v Speaker 5>is populated by figures that represent exactly what we must

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<v Speaker 5>contend with, the unknown, unexpected, and novel. The world of

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<v Speaker 5>possibility is represented in dramatic form, as is the world

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<v Speaker 5>that we expect and strive to bring into being, and

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<v Speaker 5>ourselves as actors faced with the unknown and the predictable alike,

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<v Speaker 5>we use the story to represent all of this.

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<v Speaker 2>Could it be that we communicate in.

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<v Speaker 5>Stories and everyone else understands them because what everyone is

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<v Speaker 5>doing in the world is fundamentally a story. Could that

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<v Speaker 5>mean that the world of experience is, in truth indistinguishable

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<v Speaker 5>from a story, that it cannot be represented in a

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<v Speaker 5>manner more accurate than that of the story, we are,

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<v Speaker 5>in principle adapted to the world, adapted to its realities.

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<v Speaker 2>Thus, if we naturally.

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<v Speaker 5>Construe the world as a story, then perhaps the world

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<v Speaker 5>is most accurately, or at least most practically construed as

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<v Speaker 5>a story. And accurate and practical are not so easy

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<v Speaker 5>to distinguish. You might argue contrarily that the scientific view

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<v Speaker 5>of the world is more accurate in some sense, and

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<v Speaker 5>that the scientific view is not fundamentally a story. But

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<v Speaker 5>as far as I can tell, it is still nested

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<v Speaker 5>inside a story. One that goes something like careful and

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<v Speaker 5>unbiased pursuit of the truth will make the world a

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<v Speaker 5>better place for all people, reducing suffering, extending life, and

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<v Speaker 5>producing wealth.

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<v Speaker 2>Why practice science?

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<v Speaker 5>Otherwise, why would anyone take on the difficulties and rigors

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<v Speaker 5>of scientific training without that motivation?

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<v Speaker 2>There are more effective ways.

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<v Speaker 5>Of making money, for example, if you have the intelligence

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<v Speaker 5>and discipline to become a genuine researcher. And in terms

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<v Speaker 5>of intrinsic motivation, the love of science is not precisely

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<v Speaker 5>disinterested learning. The great experimenters and scientific writers I have

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<v Speaker 5>known are passionate about their pursuit. Something emotional drives them

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<v Speaker 5>they hope that they're learning disinterested, though it may be

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<v Speaker 5>as at present it has no specific aim except that

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<v Speaker 5>of learning will have some genuinely positive outcome, making the

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<v Speaker 5>world a better place. That provides the entire pursuit with

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<v Speaker 5>a narrative element, the motive that accompanies any good plot,

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<v Speaker 5>and the transformation of character that makes up the best

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<v Speaker 5>of stories. We conceptualize what we experience as a story.

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<v Speaker 5>That story is, roughly speaking, the description of the place

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<v Speaker 5>we are at right now, as well as the place

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<v Speaker 5>that we are going to, the strategies and adventures that

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<v Speaker 5>we implement and experience along the way, and our downfalls

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<v Speaker 5>and reconstitutions during that journey. You perceive and act inside

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<v Speaker 5>a structure like that all the time, because you are

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<v Speaker 5>always somewhere going somewhere else, and you are always evaluating

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<v Speaker 5>where you are and what is going on in relation

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<v Speaker 5>to your goal. Part of this thinking in stories is

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<v Speaker 5>our tendency to see the world as a selection of

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<v Speaker 5>personalities rather than as objects, situations, or events. We think

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<v Speaker 5>about the landscape and the objects in it as furniture,

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<v Speaker 5>but we think about the actors in our lives as personalities,

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<v Speaker 5>and we think about ourselves in that manner too. What

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<v Speaker 5>does that imply about how we should act and what

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<v Speaker 5>we should believe FA