Episodes
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Sam Tideman is the host of Transfigured, a profound religious and philosophical thinker, and a Google data engineer.
Check out Sam's channel: https://www.youtube.com/@transfigured3673
In this podcast, we are talking about the limits of artificial intelligence, social media, evolution and the cult of trans-humanism.
Chapters:
00:00 Introduction and Skepticism of AI's Capabilities
09:12 The Challenge of Quantifying Wisdom and Enlightenment in AI
33:23 The Limitations of AI and the Need for Human Intervention
52:44 The Risks of AI Cults and the Importance of a Religious Framework
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D. C. Schindler is professor of metaphysics and anthropology at the John Paul II Institute, Washington, DC. He is the author of eleven books, including Freedom from Reality: The Diabolical Character of Modern Liberty (University of Notre Dame Press, 2017) (get his books here: https://www.amazon.co.uk/D-C-Schindler/e/B001JRTOAU)
The podcast discusses the ontology of stories, fact vs fiction, materialism, perception, naive realism, platonism, Christianity and more.
Chapters:
00:00 The Ontological and Epistemological Status of Stories
03:34 The Separation Between Fact and Fiction
07:27 The Reductionist View of Truth
10:25 The Role of Stories in Mapping Reality
13:07 The Limitations of the Scientific Model of Reality
15:21 The Journey of Knowing and Understanding
19:06 The Misuse of the Term 'Artificial Intelligence'
21:45 The Breakdown of the Bond Between Reality and Truth
23:28 The Influence of the Enlightenment
25:45 The Role of Nominalism in the Shift in Perception of God
27:07 The Journey Towards the Really Real
29:53 The Self-Defeating Nature of Denying All Truth
31:44 Starting with What People Care About
31:57 The Inescapability of the Good
33:03 The Significance of a Troubled Conscience
34:15 The Connection Between Universal and Particular Stories
35:12 The Role of Transcendent Goodness in Drama
37:07 The Presence of Goodness in Characters
38:29 The Dramatic Power of Forgiveness
39:21 The Revelation of Character in Decisions
40:34 The Role of Goodness in Decision-Making
41:25 Truth as Disclosure and Revelation
43:30 The Loss of Meaning and the Need for Stories
44:29 The Connection Between Stories and Tradition
45:45 The Disconnect from Tradition and the Search for Meaning
46:13 Christianity as the Ultimate Story
46:56 The Parallels Between Christianity and Plato's Philosophy
48:22 The Distrust and Loss of Meaning in a Secular Culture
50:30 The Difference Between Story and Entertainment
51:50 The Relevance and Universality of Meaningful Stories
52:31 The Connection to Tradition and the Bigger Order of Things
53:27 The Anti-Traditionalism of American Culture
55:20 The Truncated Sense of Tradition in Modern Culture
57:21 The Disconnect from Wisdom and Deep Stories
58:26 The Need for a Recovery of Tradition and Meaning
PS want to support the Wisdom Dojo?
You can sign up for a one-time gift or a monthly donation, and all funds are used to cover the running costs of the pod š
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Missing episodes?
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John is a professor of cognitive science and cognitive psychology at the University of Toronto and the creator of "Awakening from the Meaning Crisis." (check out his channel here and the PP and RR integration talk here ).
In this podcast, we are discussing
* predictive processing
* Johnās integration of predictive processing and relevance realisation
* the nature and function of attention
* Attentionās relation to agency and meaning in life
* How can this new understanding of human beings be used to create aligned AI
Chapters:
00:00 The Quest for Inner Peace and Optimal Agency
00:23 Welcoming John Verveke: A Dialogue on Attention and AI
00:32 Unveiling the Intricacies of Attention
00:45 Predictive Processing and Relevance Realization: A Deep Dive
01:51 Exploring the Spotlight Metaphor of Attention
02:35 Beyond the Spotlight: A New Understanding of Attention
04:04 Attention as Cognitive Unison: A Revolutionary Perspective
05:21 The Interplay of Attention and Relevance Realization
06:35 Precision Weighting: Bridging Predictive Processing and Relevance Realization
07:30 From Cause Theories to Effect Theories of Attention
09:19 The Emergence of Agency and the Role of Relevance Realization
10:13 Predictive Processing: A Framework for Anticipation
10:40 The Meta Problems of Anticipation and Relevance Realization
14:46 Predictive Processing and the Sensory Motor Loop
18:39 The Bias-Variance Trade-off in Predictive Processing
20:34 Opponent Processing and Optimal Grip: A New Model of Attention
22:52 Enhancing Agency and the Potential for Self-Deception
25:26 Agency Emerges: Autopoietic Correction and Self-Organization
27:17 Meaning as Optimal Agency: The Confluence of Predictive Processing and Relevance Realization
29:12 The Autopoietic Nature of Mind and Body
29:55 Plato's Insights on Internal Coordination
30:33 The Quest for Optimal Agency and Inner Peace
31:12 Predictive Processing and Motivation
32:23 The Role of Persuasive Technologies
32:44 Anticipation in Spatial and Temporal Contexts
34:56 Optimal Agency and Collective Intelligence
36:00 The Platonic Proposal for Human Flourishing
37:55 AI as Agents vs. AI as Environment
42:32 The Potential of AI to Foster Human Enlightenment
43:45 Mentoring Machines for a Better Future
45:18 The Challenge of Social Media Reform
46:22 The Wicked Problem of Relevance Realization
51:25 Stealing the Culture: A Bottom-Up Approach
52:36 Historical Precedents for Cultural Transformation
53:35 The Advent of a New Sacredness
57:35 Redefining Success and Addressing Existential Questions
01:01:21 The Silicon Sages: A Vision for AI
01:01:37 Concluding Thoughts and Hopeful Outlook
PS want to support the Wisdom Dojo?
You can sign up for a one-time gift or a monthly donation, and all funds are used to cover the running costs of the pod š
www.mahonmccann.com/gift
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Adam Safron, Ph. D., is a Cognitive Scientist and psychologist who studies the nature of preferences and motivation from mechanistic, developmental, and evolutionary perspectives. Recently, he has proposed a model of embodied agency and free will and is working on a unified mechanistic account of psychedelics.
This podcast discusses free will and embodied agency, the key role of attention and imagination, and the consequences of an individual's pursuit of meaning in life.
Check out Adam's website š
https://www.adamsafron.com/
Google Scholar š
https://scholar.google.com/citations?user=dZOoilgAAAAJ&hl=en
The Paper discussed on embodied agency š
https://www.mdpi.com/1099-4300/23/6/783
Chapters:
00:00 Struggling with the Question of Free Will
04:14 Starting from the Fundamental Mechanics
06:34 Understanding How Agency Works
09:46 Unifying Physicalism and Idealism
12:24 Bridging the Gap Between Religion and Science
17:48 Tracing the Mechanics of Action Selection
18:16 The Evolution of Inhibition and Mental Simulation
22:19 Conscientiousness and the Ability to Inhibit Distraction
25:32 Embodied Self Models and Conscientiousness
28:02 The Connection Between Conscientiousness and Conscience
31:14 The Development of Imaginative Capacity for Agency
35:02 The Connection Between Embodied Self Models and Meaning
39:03 The Pursuit of Developmental Meaning
42:43 The Disconnect Between Fitness in Reality and Digital
43:51 The Normative Constraint of Imaginative Capacity
45:28 The Destination of Agency: Enslavement to the Highest Good
46:38 Neoplatonic Philosophy and Predictive Processing
50:29 Distributed Cognition and Democracy
51:13 Unity of the Soul and the Polis
52:11 Practical Applications of Understanding Agency
54:08 Creating Benevolent Agents
55:22 Ethics and Principles in Technology
56:19 Mission and Conclusion
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Rick Repetti is a philosophy professor, meditation teacher, and author of several publications on free will (find more of Rick's work below).
Rickās website: https://www.rickrepetti.com/
Awaken to meaning: https://awakentomeaning.com/
American Philosophical Practitioners Association: https://appa.edu/
In this podcast, we are critiquing Sapolskiās ādeterminedā steel manning his case with the philosophy of determinism and showing how human beings possess the ādegrees of freedom worth havingā and how wisdom and spiritual traditions offer tools to enhance our agency.
Check out the conversation š
https://youtu.be/AJGyeZkGFLo
Timestamps:
00:00 Introduction and Sapolsky's Argument
04:19 Critique of Sapolsky's Argument
07:31 Legacy of Newtonian Causality
09:45 Determinism and Free Will
11:13 Indeterminism and Free Will
16:46 The Dialogical Self
19:40 Meditation and Self-Conditioning
26:28 Ultimate Moral Responsibility
32:37 Self-Forming Actions and Free Will
37:18 The Dialogical Self and Agency
42:02 Attention and Agency
48:00 Cultivating Agency through Meditation
51:05 Opponent Processing and Evolution
52:07 Attentional Flexibility and Imaginary Attention
53:01 Simulating Other Minds and Counterfactual Reasoning
54:07 Simulating the Future and Rational Deliberation
55:07 Taking Processes Offline and Online
56:32 Rational Agency and Thinking
57:03 Liver Enzymes and Rationality
57:29 Simulating Ideas and Writing
58:25 Inhibition and Simulation
59:33 Attentional Deficit and Meditative Practices
01:00:15 Organizing Behavior Across Time
01:01:14 Prudential Reasoning and Agency
01:02:11 Debating Sapolsky and Future Projects
01:03:37 Philosophical Practitioners Association and Book Club
01:05:43 Philosophy of Meditation Series and APA Courses
01:06:08 Weekly Meditations and Starter Ecology of Practices
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Jelle Bruineberg is an assistant professor at the University of Copenhagen, Department of Media, Cognition and Communication.
Read his paper āAdversarial Inference: Predictive Minds in the Attention Economyā:
https://academic.oup.com/nc/article/2023/1/niad019/7251284
In this podcast, we discuss the attention economy, the psychology and cognitive science of attention, predictive processing, AI and the future of the internet.
Watch the full conversation š
https://youtu.be/W8BAXZVNph0
Timestamps:
00:00 Introduction to the Attention Economy and Adversarial Inference
06:37 Limitations of the Broadbandian Conception of Attention
08:14 The Role of Action in Attention
11:51 The Relationship Between Attention and Executive Function
15:36 External and Internal Triggers in Attention
17:28 The Role of Self-Modeling in Attention and Agency
20:28 The Impact of Digital Environments on Attention and Concentration
25:06 Precariousness of Agency and Environmental Scaffolding
27:46 The Role of Positive Affect and Dopamine in Attention
31:59 Designing Environments to Support Attention and Agency
36:29 The Influence of AI on the Attention Economy and Agency
47:17 The Role of AI in Society
48:44 The Impact of Technology on Affordances
49:13 Regulating Digital Technologies
50:12 Building Agency-Enhancing Technologies
51:30 The Need for a New Philosophy
53:55 The Challenge of a Unified Theory of Attention
55:59 Attention as a Core Cognitive Process
56:45 Rebuilding the Internet
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Matthew David Segall, Phd, is a transdisciplinary researcher, writer, teacher, and philosopher applying process-relational thought across the natural and social sciences and to the study of consciousness. He is the Associate Professor in the Philosophy, Cosmology, and Consciousness Program at California Institute of Integral Studies in San Francisco, CA and the Chair of the Science Advisory Committee for the Cobb Institute.
Get his new book āCrossing The Threshold: Etheric Imagination in the Post-Kantian Process Philosophy of Schelling and Whiteheadā.
Check out his youtube channel Footnotes2Plato
Chapters:
00:00 Introduction and the Kantian Divide
04:59 Kant's Epistemological Dualism
07:34 The Role of Imagination in Kant's Philosophy
12:00 The Impact of Nominalism on Imagination
17:28 The Connection Between Imagination and Self-Transcendence
21:07 Whitehead's Cosmology and the Role of Imagination
25:26 Transcendental Apperception and Contextualization
29:16 Whitehead's Philosophy in Historical Context
36:53 Whitehead's Panentheistic View of God
46:06 Whitehead's View on Free Will and Determinism
50:04 Whitehead's View on Human Agency and Evolution
51:08 The Open Universe and Free-will
52:16 The Vegetable Universe
56:22 Life Precedes Matter
58:07 Death as Part of Life
59:32 Overcoming the Meaning Crisis
01:00:38 The Role of Religion in Finding Meaning
01:03:38 Translating Complex Ideas
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The fourth dimension of meaning in life is not reported in the psychological literature but was added by Cognitive Scientist John Veraveke, and this dimension is called ādepthā. He describes depth as the felt sense of being connected to āwhat is most realā.
Read the full essay at www.mahonmccann.com
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Dr Iain McGilchrist is a psychiatrist, neuroscience researcher, philosopher, literary scholar, and the worldās foremost expert on brain hemispheric differences. He has written several significant books, such as The Master and his Emissary: The Divided Brain and the Making of the Western World (2009) and the recent The Matter with Things (2021).
Connect with Iain š
https://channelmcgilchrist.com/
https://www.youtube.com/@DrIainMcGilchrist
Buy The Matter with Things š
https://www.amazon.co.uk/Matter-Things-Delusions-Unmaking-Paperback/dp/1914568257
Timestamps:
0:00 - intro
0:29 - Functioning of the Two Cerebral Hemispheres
1:10 - Attention in Perception and Understanding
1:45 - The Influence of Context on Perception
3:11 - Attention on Future Perception and Behavior 5:35 - Hemispheric Differences & Culture
13:39 - The Role of Attention in Understanding Reality
15:52 - Values in Perception and Attention
34:00 - The Illusion of Materialistic Satisfaction
37:51 - The Role of Dopamine and Addiction in Our Lives
47:29 - The Threat of Technology and AI on Human Relationships
50:17 - The Importance of Humanities in Education
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Audio essay on the third dimension of meaning in life is called āsignificanceā, which has to do with human worth, importance and value.
Read the full essay at www.mahonmccann.com
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Chris is a philosophical writer with interests in dialogue, symbols, and the concept of self. He is a co-author of several publications, including Zombies in Western Culture: A Twenty-First Century Crisis (Open Book Publishers, 2017), āGnosis in the Second Personā (in Dispatches from a Time Between Worlds, Perspectiva Press, 2021) and āDialectic into Dialogos and the Pragmatics of No-thingness in a Time of Crisisā (in Eidos. A Journal for Philosophy of Culture, 2021). He is heavily involved in the work of John Vervaeke and Vervaeke foundation addressing the meaning crisis.
Check out the Vervaeke foundation: https://vervaekefoundation.org/
And the awakentomeaning practises: https://awakentomeaning.com/
In this podcast, we discuss theatre, narrative, mythology, character development, art vs propaganda, pesudo-religious ideologies (or mythologies) the barrier between fiction and facts that harms development, and much more!
Timestamps:
0:00 - intro
0:49 - Arthur Miller & The Meaning Crisis
5:47 - Imaginal play & Wisdom
7:53 - Plato understood as drama
10:38 - Stories & Virtue development
14:25 - centrality of character in ethics & narrative
18:11 - Platoās warning against drama
23:29 - Art vs Propaganda
27:25 - Hero Meta-mythology
33:44 - Nominalist obstacles to truth
42:28 - love and socratic practice
54:51 - drama and imitating the good
01:05:38 - Millerās writing process & logos
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Last week, we looked at the dimension of meaning in life called coherence, and we saw what happens to mythological villains like Sisyphus and Macbeth who don't honestly pursue the adaptation and try to steal meaning in a sense. The result is a pointless life, which we want to avoid, so how can we have a point in our lives? A purpose? A valued goal? A vision of the good to orient us in the chaos and absurdity of life? This week, we will think about the dimension of meaning in life called purpose.
Check out the essay at www.mahonmccann.com
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Rafe Kelley is the founder of Evolve, Move, Play, a movement coach, lifelong martial artist and wisdom-seeker.
He has been featured on the Jordan Peterson podcast and frequently engaged in dialogues with John Vervaeke on his Youtube Channel.
Check out his workshops: https://www.evolvemoveplay.com/
Follow along on Instagram: https://www.instagram.com/rafekelley/
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Last week, I introduced the new āMeaning in lifeā series on the Wisdom Dojo Substack. As promised, for this first week, we will be dealing with the dimension of meaning in life known as āCoherenceā.
Read the full article: www.mahonmccann.com
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Recap of the Series so far.
This is the final essay of the philosophical guide to self-development series. To recap what weāve discussed so far, we began by looking at how the West is undergoing a crisis of meaning due to the collapse of the Aristotelian Christian worldview. We argued the Aristotelian Christian worldview collapsed because of the scientific revolution and increasingly global multiculturalism in the 21st century. We also pointed out that the dominant scientific worldview has no place for meaning, subjectivity, or consciousness. Thus modern individuals are stuck between a meaningless reductionist view of themselves as merely a ācollection of atomsā or an alternative decadent romanticism that denies the worldview of natural science in favour of āfeelingsā and vague hedonic spirituality.
In essay ten, we discussed the characters of these two camps as fundamentalists and nihilists: fundamentalists who cling to outdated, low-resolution pictures of the world, and nihilists attempting to embrace and live with the chaos without creating any order. In this series, I have argued both are maladaptive responses to the collapse of the dominant worldview and that the adaptive response is actually captured in the hero meta-mythology. We spent quite a long time sketching out the general pattern of the hero meta-mythology on how one confronts chaos and makes new habitual order, and why the hero meta-mythology is a narrative description of John Vervaekes relevance realisation, so we wonāt go into too much in this essay (check out these ones for a recap).
Like most of my work, this series is aimed at non-academics, particularly for people who have experienced alienation, despair, nihilism, meaninglessness and other existential issues to present an alternative and more viable interpretation of life. This aim presents challenges, and limitations on delving into ontology and the philosophical weeds, which I have realised as writing this, go deeper than I even thought. I hope in future works to lay out more clearly the proposed ontology, epistemology and ethics - as a more complete philosophy. But the importance of this series is a synthesis of philosophy and Myth for meaning-making in life.
Our interpretation of life, ourselves and our growth and development in the world has profound consequences for oneās emotional well-being, success, and satisfaction in life. Philosophy & Myth are two ways of upgrading the sophistication of oneās interpretation of life - albeit on different levels of analysis. To discuss an interpretation of life, one has to address the existential questions at the bottom of that interpretation, questions like: who are we? What is human nature? Function and identity? Who should we be? Ethical questions of virtues and vices, desirable and undesirable characteristics and ultimately, the good life? And finally, how do we go from one to another which raises questions of individual transformation? The providence of Myth and narrative, which straddles the line between generalisable stories of transformation, universal human nature, and oneās particular, individual existence. That's where the tension lies between our individual, highly contextual lives and then these broader, intergenerational generalisable patterns of successful adaptations, which we call myths. I believe it is the work of artists and philosophers to unite the two into one.
In the last three essays, we looked at Petersonās synthesis of Rene Magritteās āSon of Manā painting as an image of the modern meaning crisis-stricken individual akin to the āfallenā person in the Christian story. We discussed how this character was trapped within a narrow categorical identity and their vision blocked by the knowledge of the fruit of the tree of good and evil, with no genuine path to Transcendence. In the following essay, we argued that meaning is not an epi-phenomenon but is, in fact, the instinct that orients us to the zone of proximal development where self-transformation takes place. It is at that border of order and chaos where we experience deep meaning and where the myths and hero stories are orienting us towards zones of significant error recognition and error-correction results in deep personal transformation.
In keeping with Platonic philosophy, we argued that these personal transformations, through the cultivation of virtues, like character traits or skills, cause a general increase in wisdom which decreases self-destruction and self-deception and, therefore, illusion, connecting one to reality. In this sense, Transcendence leads to truth and reality through wisdom and meaning and is not just a psychological improvement but an epistemological improvement.
The Christian Neoplatonic worldview can have a levelled ontology, and our connection to reality is driven by our ethical development which is a powerful proposition. In this final essay, we will look at a modern path to Transcendence that can exist within a naturalistic framework based on Veravekeās work and offer a solution to Rene Magritteās Son of Man problem with a different perspective on the old idea of humans being made in the āimage of Godā. Then finally, we will spend some time reflecting on how a modern path to Transcendence through cultivating wisdom and meaning can shift education, culture and institutions of the future of human development.
A Modern Path to Transcendence.
In the last essay, we looked at how meta-cognition affords us Transcendence through the internalisation of otherās perspectives on our own perspective. We discussed spiritual exercises like internalising the sage in Stoicism, which uses a person of admiration as an internal model of optimal behaviour and hence affords us self-correction and transformation. Similarly, Peterson argues that hero myths are abstracted stories from the lives of admirable people like sages or heroes. We tell stories about people who lived exceptional lives and then over time, these stories are blended together to create a generalisable pattern of action that sums up a successful human life. In this way, myths also offer us portals to Transcendence by providing examples of virtue and vice which we can model ourselves on, though in a narrative and dramatic form.
We internalise the perspectives of others on our own to change our habits and patterns of seeing and these new behavioural and attentional patterns become character over time and transform the internal constraints regulating our growth and development - this is the essence of self-correction. As previously mentioned, this self-correction is not merely a psychological improvement but increases oneās ability to connect with real patterns in the world and hence has epistemological consequences. This is important because the need for a virtue tradition isnāt just ethical in some abstract sense of right and wrong but is essential for developing our āintellectual visionā to see the world as we ought to see it, and has to be done through individual transformation.
The platonist levelled ontology, which is multi-levelled, involves not just deconstructing reality into its constituent parts in a reductionist manner but also observing the a priori constraints which are at play in regulating our growth and development and hence the agency we have to influence these constraints. Philosophically speaking, the ancients covered this one and didnāt fall prey to the one-sided reductionist bias of modern philosophy. The significance for the individual is that ethical transformation leads us to the truth, not just the scientific method, self-realisation connects one to reality. This philosophy, interpretation of life, justifies our connection to reality and that we can qualitatively improve our connection to reality through building wisdom and virtue tracked by meaning.
In Vervaekeās argument for strong Transcendence, the answer to the meaning of crisis is contact with what is most real. St Augustine makes a similar argument when he says each of us has a āgod-shaped holeā in our hearts; the hole being āgod-shapedā constrains what will fill that hole and Vervaeke argues that this is a connection to what is most real. Within a Neoplatonist ontology, patterns of mind and reality overlap and therefore, the more real patterns you perceive, the more real you become, you self-realise, so, therefore, there are ontological levels which you can climb in life. The reintegration of the spiritual into the modern scientific worldview can allow us to start to afford individuals genuine Transcendence and hence the ability to transform themselves, which is deeply meaningful, and promotes agency and autonomy, which is sorely missing in the increasing complexity of the modern world.
The Image of God.
āTwo things fill the mind with ever new and increasing admiration and awe the more often and steadily we reflect upon them: the starry heavens above me and the moral law within me. I do not seek or conjecture either of them as if they were veiled obscurities or extravagances beyond the horizon of my vision; I see them before me and connect them immediately with the consciousness of my existence.ā
Immanuel Kant
Earlier in the series, I used Rene Magritteās painting of The Son of Man as an example of the modern meaning crisis-stricken individual who is trapped within their categorical structure and incapable of genuine Transcendence (you read that here if you have not). Well, I consider this poorly photo-shopped image to be a solution to that problem.
Instead of the apple in front of the face blocking vision like in the Son of Man, we have a set of interlocking (what-are-meanāt to be) wedding rings - a commitment. Soren Kierkegaard describes the ethical life as a marriage of past, present and future. Similarly, Nietzsche made āpromise-makingā the quintessential human moral activity of the āSovereign Individualā in The Genealogy of Morals. This is because a promise is to make a certain state of affairs in the future a reality and so requires genuine agency - control over the passage of time, which we often assume we have but probably do not.
The ethical individual is bound, committed - but committed to what? To a particular high-order principle?
For Nietzsche, this is freedom, but for ancient philosophers, and Christians, what is also represented by the interlocking rings as The Good: the union of logos and ontos. As Vervaeke describes, the Good is: the continually held promise of the wedding of intelligibility and reality, which we can experience as true. To describe in another language we have established already is like the commitment of Socrates and the Philosophers to āturning oneās soul to the Goodā. An ontological and ethical commitment to the pursuit of truth, humility, and gratitude and that by some miracle is possible for human beings are connected to reality. It is a journey motivated by love to experience the loving recognition of the true, the good and the beautiful, which used to be called āReasonā in philosophy.
The stars in the background are meant to communicate that the journey toward the Good is brought on by awe, wonder and admiration and in being so struck, we are called to imitate what we admire most. Motivation is no longer just a dreary bureaucratic day at the beachside but an awe-inspiring vision of the Good. It is in the heights that we look up to when we aspire, when we imagine, when we dream, that pulls us up into expanded existence - as Plato said, āphilosophy begins in wonderā which means āthe love of wisdomā begins with that wonder; love is the motivational force for the pursuit of wisdom.
Joseph Ratzinger writes that in the Catholic view, ātruthā is the middle term that reconciles the authority of God and the subjectivity of conscience: the latter, when authentically free, cannot but reveal the truth established by the former (Ratzinger 1991). Unlike Nietszche, whoās āsovereign individualā creates their own values, in the Catholic view, reason alone canāt create its own values, which are instilled by God into humansā hearts, āhuman freedom finds its authentic and complete fulfilment precisely in the acceptance of that law of Godā (John Paul II 1993: par. 35). So when practical reason is free to exercise its āparticipationā (John Paul II 1993: sec. 40) in the divine law, then āin the depths of his conscience, man detects a law which he does not impose upon himself, but which holds him to obedienceā (Paul VI 1965: par. 16). This is a very important point, which many philosophers like St Augustine focused on as well, that through an āinward turnā, by getting to the bottom of oneās own being, you reached the ground of being itself, i.e God. In observing that objective within the subjective one witnessed first-hand the origin of value and that this was what was most real. In this way, we can see through the rift between the āstarry sky aboveā and āthe moral withinā which is so present in Kantās philosophy, despite his idealism overcompensating, and in the Cartesian splitting of object and subject is illusory. It is the presence of the beautiful, the good and the true, that point to the true nature of reality itself.
The final part of the image is the suit, which we discussed with Magritte represents a typical conservative 1950ās grey-man who wears a uniform to disappear from the world. However, this suit in the image is taken from Rene Magritteās painting āThe Pilgrimā and is an attempt to dramatise the narrow market-economy identity of a mature adult into that of an awe-struck pilgrim to the Good. For Magritte, the suit represents enculturation but rather than enculturation into a mundane, stale, social-economic identity that lacks Transcendence and connection to the real. The alternative is the identity of the pilgrim-hero.
The identity of the pilgrim is integral to this new way of thinking. Jonathan Pageau explains a pilgrimage is a physical enactment of going to a holy place as a symbol for the spiritual journey of getting closer to God. The notion of life as a pilgrimage decentralises religion, as is already happening in our rapidly de-institutionalising world, and provides a meta-identity that can scaffold the individual heroās journeys that we take part in. The pilgrim identity highlights the throughline to an individual life that can join together the often disparate and irreconcilable moments that have no continuous narrative order - which is the norm for a modern meaning crisis individual.
This is because in the west we have lost the throughline to our lives which is God. I encountered this problem very recently in my own life while trying to compose an autobiographical account of the first thirty years of my life. Where do you start? Generally, youāll generally start with memories, but soon that becomes muddled, because why these memories and not others? And if you put them in chronological order, they will bore the pants off you and make no sense? Itās just a meaningless jumble of events that happened to you? What connects these incidents in life together into a meaningful whole?
One quickly realises that to write an account of your life, you need a throughline to organise the whole of the disparate events - and the question is: what is the proper throughline? Is my life all about being Irish? Is it about being a man? Is it about technology and the modern world? Or drinking? I boiled over this for quite some time. But what was apparent was that whatever I chose the story to be about, would be the highest organising principle for my life and hence the lens through which I saw myself and so held tremendous power. And really what is the highest good? What is the most significant value? And the traditional answer is God, absolute value, and so it became apparent to me that there was a need for an organising principle, a throughline, to create narrative order across time, to make oneās life coherent, and that only the highest value could fill that spot, and thus I was beginning my non-consensual journey to becoming a Christian. If you ever sit down and try and create a narrative order for your life, you will realise that you need a throughline and not any throughline will do, and perhaps then you will be in the same situation I was - needing the God, which you have rejected and insulted for so long.
I would suggest, rather boldly, that this poorly-photo-shopped photo is meant to be a symbol of the āimage of godā, the image which human beings are made in and which gives us transcendent value. In Maps of Meaning, Peterson describes the hero as the āSon of God;
āBehind every particular (that is historical) adventurer, explorer, creator, revolutionary and peacemaker lurks the image of the āson of god,ā who sets his impeccable character against tyranny and the unknownā. This image is a symbolic representation of the pattern of action that categorises the hero, the abstracted and generalised pattern of successful adaption. So thereās a peculiar tripartite nature to this image, in that itās our origin, who we really are and what makes us uniquely human, our destiny, a destination in reunion with that image in which we are made which is a kind of self-actualisation, and hence that suggests the journey between - and so the whole thing is more like a story, a meta-narrative, which is like the self itself - not a static individual identity, but more like a metaphor for life.
Approaching A Modern Meta-Narrative.
āThought through my eyes. Signatures of all things I am here to read, seaspawn and seawrack, the nearing tide, that rusty boot. Snotgreen, bluesilver, rust: coloured signs. Limits of the diaphane. But he adds: in bodies. Then he was aware of them bodies before of them coloured. How? By knocking his sconce against them, sure. Go easy. Bald he was and a millionaire, maestro di color che sanno. Limit of the diaphane in. Why in? Diaphane, adiaphane. If you can put your five fingers through it, it is a gate, if not a door. Shut your eyes and see.ā
James Joyce.
In the beginning of this series, we started talking about attention and that:
āMorality begins in paying attention to what you don't want to pay attention to but should attend tooā.
Perhaps we have gone the long way round to return to such a simple truth, but this is necessary because that is the point of the heroās journey. The heroās journey is a series of deaths and rebirths, transformative learning experiences, which let go of vices, illusions, dreams and moral imperfections āto see as one ought to seeā. The Platonic philosophers and alchemists really understood that we must not look but close our eyes and replace the faculty of vision for another, what is called the beatific vision. The ultimate goal of the quest is a better form of vision; the point of death and rebirth of transformation, updating oneās attentional value hierarchy is that it allows us to see what was once hidden right before our eyes.
As Plotinus writes - No eye that has not become like the sun will see the sun, nor will anyone who is not beautiful see the beautiful. In keeping with Aristotleās conformity theory of knowledge, we know by becoming. So we must become like the sun to see the sun, become like the beautiful to see the beautiful. The three transcendentals: the true, the good and the beautiful, point to Godās nature, the nature of ultimate reality; God is the throughline - not present in particular but organising everything we see. As the Upanishads say, āGod is not an object of sight but that by which we seeā. Like what we discussed with Plotinus and the sculpture, the sculpture has a vision of beauty and good and truth and then works to make the marble and the vision one. The same is true here of the work of self-development and self-realisation, we attain the vision and work to become like the one, and the suggestion is that because we are made in the image of the one. It is not only our natural conclusion but an ethical call to adventure which we must partake in.
That is why this journey must be begun by faith. What is begun by faith, ends in vision, and so a good-faith commitment is needed first to get on the road. Faith takes us on the road, but the destination, understanding and vision, are what give meaning and value to the journey. Understanding is intellectual vision - seeing God clearly with the mindās eye is the goal and meaning of faith. Spiritual life is about training the intellectual vision to see what it cannot see yet. The word ācontemplationā comes from a temple, which actually comes from the Latin word for a part of the sky that you look up to to see the signs from the gods; to contemplate is to look up towards the divine. Beauty calls us forward on a transcendent journey to encounter the Good, and the product of this adventure is truth which is a better form of vision, a better self.
In summary, the image of God as our fundamental identity is shockingly egalitarian for the time, and suggests not just our origin but also our destination, a destiny, a journey in between, an awe-struck pilgrimage to the Good. The pilgrimage is everywhere now; we are all spiritual pilgrims looking for our spiritual home. I have represented the image of God (crudely) in the above image, because I think it sums up the philosophy of self-development or, probably more accurately, self-realisation, which I have been exploring, which isnāt just a static belief system but, in fact, a dynamic and meaningful spiritual way of life. A journey that is begun with faith, a faith that leads to a better vision, and a better vision is a better self.
In Conclusion.
This series was, in many ways, doomed to difficulty from the start. I quickly realised that each arena I skipped through was a book or an entire field of study! So I hope to make up what is missing in accuracy with generalising well. We are in a time that requires integrating science and spirituality, mind and body, and being able to to start seeing the union beyond the irreconcilable opposites. In my own way, Iāve tried to shed some light on that emerging worldview that puts meaning and wisdom rightfully at the centre of human concerns.
There are many levels to the death of God and the meaning crisis, and thus, there are just as many levels to the rebirth. What seems foolish and half-baked today hopefully heralds a better future. But if this worldview is correct, there will be no saving grace; we damned, forsaken, fallen, and our atonement requires sacrifice, moral courage, wisdom, heroism, a rediscovery of those lost values which sound so sentimental to the cynical and nihilistic modern world. Thereās nothing easy about any of this. There will need to be a revolution in arts and culture, education and the academy, the internet and our own hearts, new institutions and reinventions of old ones focused on wisdom and meaning. The advent of Artificial intelligence and persuasive technology have brought a definitive end to human unconsciousness, and we must know ourselves in order to survive.
There has never been a more serious bottleneck than in the next hundred years, and our individual thoughts and actions will be magnified to unprecedented importance - thatās the good and bad news. So the work of the arts, humanities, and philosophy is to āturn our souls to the Goodā and to help us see as we ought to see. This is a treacherous journey we must embark on, but Peterson argues the great heroās journey of our lives is ethical and that taking responsibility for that journey is the source of meaning, and somehow, that all starts with your attention, with what we valueāso having said that, what should you be paying attention to that you are not?
(PS Taking the usual break over August so will be back with more podcasts and essays in September).
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An interview with Dublin South FMās Alison Maccarvil on her show Dramatic Dublin review of my debut stage-play WAITING FOR THE OFFO, preformed in THE NEW THEATRE 2023.
Directed by Conan McIvor.
Starring Cillian Lenaghan, Liam Bixby, Hazel Clifford and Terry O'Neill.
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Igor Grossmann is a Professor of Psychology at the University of Waterloo, Canada, where he leads the Wisdom and Culture Lab. As a cognitive/social scientist, Grossmann has been working on demystifying what makes up a āwiseā judgment in the context of revolving societal and cultural changes. His chief work aims to uncover misconceptions about wisdom and societal change and to identify cultural and psychological processes that enable people to think and act wisely.
In this podcast, we are discussing 1) What is wisdom? 2) How can we cultivate it? 3) Can wisdom help us address the challenges we face in the 21st century, such as AI and exponential technology?
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Read the full essay: https://www.mahonmccann.com/
In the last essay, we explored Petersonās solution to the Meaning Crisis and how cultivating wisdom and virtue can help to orient our meaning instinct properly. We finished the last essay with the latest research on the science of wisdom and the two core conceptions of meta-cognition and moral grounding, which we will explore in this essay on how to cultivate each of these skills.
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In the last essay, we looked at Rene Magritteās āThe Son of Manā painting as an image of the fallen, meaning crisis individual. You might notice a similarity between the painting and the cover of my last book, āThe Man with a Mirror Faceā, which presents an intermediate character of the conscience that reflects our character like a mirror, which we will discuss. In this essay, we will look at Petersonās solution to The Fall, looking at a fundamental weakness in his argument and strengthening it with Vervaekeās framework and, finally, bringing to the fore the attitude that this existential philosophy represents with the cultivation of meta-cognition and moral grounding.
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The Criminal Justice Incitement to Violence or Hatred and hate offences Bill 2022 is currently making its way through the Dail and Seanad and is somewhat in my wheelhouse. This bill is designed to update Irelandās 1989 Incitement to Hatred laws mainly because Social Media has outdated them. There is an increasing call for regulation on Social Media, and this is what my literature is focused on, and providing tailored recommendations for future policies like this one.
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