How To Become Someone People Rely On

What does the way your attention moves across a crowded restaurant have to do with why civilizations collapse? In this lecture, Jordan Peterson opens where you’d least expect a talk about God to begin—with Richard Dawkins, a problem in cognitive science, and the uncomfortable fact that there are infinitely many true things you could attend to and only a handful you ever do. From there he moves through why you’ll pay money to watch a villain on a screen, what a sleeping lion has to do with your paycheck, and why a man who spent seventy-five years in his father’s tent was the one who finally got the invitation. What he’s building toward isn’t an argument for belief in the conventional sense, but something stranger and much harder to dismiss: that you have already placed the wager, every single time you decided what was worth looking at. The only question left is what you’ve been aiming at all along without admitting it. This lecture was filmed on March 4th, 2024, in Colorado Springs, Colorado. Unlock the ad-free experience of The Jordan B. Peterson Podcast and dive into exclusive bonus content on DailyWire+. Start watching now: http://dwpluspeterson.com/yt ALL LINKS: https://feedlink.io/jordanbpeterson // LINKS // Peterson Academy https://petersonacademy.com Books - https://www.jordanbpeterson.com/books/ #JordanPeterson #JordanBPeterson #DrJordanPeterson #DrJordanBPeterson #DailyWirePlus Learn more about your ad choices. Visit podcastchoices.com/adchoices

Speaker names marked ? are inferred from speaking time and the show’s known hosts — they are not voice-verified.

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• 2:00Jordan B. Peterson?

  I was reading The God Delusion by Richard Dawkins today. In principle, I'm going to speak with him publicly at some point in the next five or six months. I don't really want to have a debate with him. I want to have a discussion, and I think we can manage that. I've been trying to contrast the way that he views the world with the viewpoint that I'm putting forward in everything I do, really. Probably culminating to some degree in this new book,

• 2:40Jordan B. Peterson?

  the topic of this tour, We Who Wrestle With God. See, I think that Dawkins is wrong, and not just on... not even primarily on religious grounds, not exactly. I think he's wrong on scientific grounds. I think he's behind the curve, scientifically speaking. And I want to tell you why first, to set the stage for what we're going to talk about tonight. So Dawkins is an empiricist or a rationalist. Now, an empiricist is someone who believes that, essentially, that we get all of our information from sense data, so to speak,

• 3:22Jordan B. Peterson?

  that we orient ourselves in the world as a consequence of understanding the facts. Now, the empiricists have been aligned to some degree since the Enlightenment with the rationalists, and the rationalists believe that we can use our rationality as well as the empirical facts at our disposal to organize the facts, say, in a rational manner. But there's some real problems with that perspective. I mean, one real problem scientifically is that isn't how the large language models now that mimic human thought so accurately actually work.

• 4:07Jordan B. Peterson?

  They work by weighting facts. And there's something crucially important there. So the problem with the idea that you can orient yourself in accordance with the facts, which is, let's say, the scientific rationalist doctrine, is that there's an infinite number of facts. So there's one fact per phenomena. That's one way of looking at it. But that's not... that doesn't even encompass the world of facts because there's one fact for every combination of phenomena. And there's an innumerable number of things that you can attend to. And the fact of the...

• 4:50Jordan B. Peterson?

  of the existence of those facts provides you with no guidance. Now, David Hume, Scottish philosopher, figured this out about 200 years ago, and I think he was right. He said, "We can't get to an ought from an is," by which he meant something like, "There's no navigating your way forward on the mere basis of the facts." You have to prioritize the facts. And that's not... that's a non-trivial observation, that you have to prioritize the facts. Now, there's something even more subtle going on with regards to the facts.

• 5:35Jordan B. Peterson?

  The empirical hypothesis is something like, you look at the world, the unfiltered sense data comes rushing in, you evaluate the data, the data, and then you act. But that's not right. It's not even close to right. And the reason it's not right is because in that schema, action comes last. But that isn't how perception works. When you're looking at the world, we'll use vision because that's the primary human sense. But the same thing applies to all the senses. When you're looking at the world, you're moving your eyes. Now, and you're not just moving them voluntarily,

• 6:20Jordan B. Peterson?

  although you have eye fields at the front of your brain, called the frontal eye fields, that allow you to move your gaze voluntarily. But your eyes also vibrate at a very rapid, at multiple different frequencies. And if they ever stop moving, even for a tenth of a second, you go blind. So your eyes have to move back and forth. They have to move the light back and forth on the retina for you to even be able to see. And when you're looking at the world, gathering sense data objectively, you're doing nothing of the sort because you have to prioritize your attention. So here's a simple example of that, although you're doing this all the time.

• 7:03Jordan B. Peterson?

  Imagine that you're in a crowded restaurant on a first date, and maybe there's 30 conversations going on around you. The place is buzzing, maybe there's some background music as well. Now, you can filter what you hear. You can direct your attention and filter what you hear. Now, we don't exactly know how we do that, but we can do it. And what you're likely to do, if you have any sense, is prioritize attending to the person that you're on the date with. Right. Okay, so now, everybody thinks that's funny. So that's very interesting because you understand exactly what I mean.

• 7:47Jordan B. Peterson?

  You know that your attention could wander, right? It could wander, especially if the date's dull. Your attention could... and that's a bad sign. Either because there's something wrong with you or because there's something wrong with the person. Or both, or both. You could have your attention attracted by a distal conversation and focus on that. And that's very interesting because you know, as soon as you do that, that you can start to make sense of that conversation and filter out all the other ones, including the one that your date might be attempting to have with you. You could focus on the background music.

• 8:30Jordan B. Peterson?

  You don't do that because, generally, especially if you're polite, because you prioritize the exchange of information that you're attempting to undertake in the course of the evening. Okay, now, I said you do that because you're polite, but there's many reasons that you do that. So we could kind of walk through the reasons because it gives you some sense of the structure within which your attention is prioritized. So maybe you're a... maybe you're someone who engages in short-term mating strategies. Let's phrase it that way. And...

• 9:15Jordan B. Peterson?

  And your goal is to entice, or bribe, or fool this person into bed with you that night. Well, then you're prioritizing your attention with that end in mind. But that end is nested in something broader. It's nested in inside your broader conceptualization of sex and relationship. And that's nested inside a broader conception of the relative role of men and women. It's nested inside your idea of what your moral orientation might be in terms of establishing a relationship.

• 9:57Jordan B. Peterson?

  That's nested inside a moral concept of sex and relationship as such. That's nested inside a broader perception of what it means to be human.

• 10:10Jordan B. Peterson?

  And it's that nesting that constitutes the grounds for the direction of your attention. You're up to something when you're attending. You're aiming at something when you're attending. You're pursuing an aim. And because of that, you prioritize the facts. And so you filter the world of facts through a structure of value.

• 10:42Jordan B. Peterson?

  Okay, so I was thinking backstage. I elaborated this idea of a structure of value. So we don't attend to the fact. We attend to the relevant fact. We attend to the meaningful fact. Okay, now, what makes fact, what makes a fact meaningful? Now, look, here's something else to understand. Almost everything that you could apprehend has zero meaning. As long as it doesn't misbehave. So, and we know this from intensive experimental analysis. So, for example, it's dark now.

• 11:26Jordan B. Peterson?

  It's highly probable that none of you can remember what color the carpet that you walked in on was. Or even if there was a carpet.

• 11:38Jordan B. Peterson?

  The reason you don't remember is because it doesn't matter. As long as the floor stays solid underneath you as you make your way to your seat, you can ignore it. And you ignore almost everything. All right, so what don't you ignore? Which is the same question as how does the world lay itself out in front of you?

• 12:03Jordan B. Peterson?

  You're a mobile creature. Right? You're always moving. You're moving in order to sense. You're moving in order to move towards your aims. You're always on a journey. You're always on a quest. You're always in pursuit of a vision. You're always pursuing an aim. You're always up to something. It might be something short term. It might be something medium term. It might be something long term. If you're reasonably coherent, your short term preoccupations are linked to your medium term desires. And those are linked to your long term plans. And the way you take care of yourself is now. The way you pursue what you want and need now is associated with you taking care of yourself as you repeat into the future.

• 12:48Jordan B. Peterson?

  You don't do things that are foolish, but enjoyable in the immediate present if you understand that they're going to cause you misery and grief in the future. Or at least you don't do that if you're disciplined and mature. So you constrain your aims in consequence of your knowledge of the fact that you exist across time. And you do the same thing in relationship to other people. You constrain your aims in the moment, knowing full well that the things you do have impacts on other people and that those impacts are reciprocal and that they're going to propagate across time as well. And so the construction of your aim,

• 13:32Jordan B. Peterson?

  the construction of your value system is very complex matter that takes into account what it is that you need and want now, but also what you'll need and want as you progress through the future. And then takes into account you, but in relationship to everyone you are in relationship with. Okay, so the structure of values that you inhabit has to account for all of those

• 14:04Jordan B. Peterson?

  realities.

• 14:09Jordan B. Peterson?

  How does the world of facts make itself evident to you in terms of relevance?

• 14:17Jordan B. Peterson?

  What's a meaningful fact? A pathway forward. That's a meaningful, that's a meaningful fact. Something that lays itself

• 14:28Jordan B. Peterson?

  in front of you as a stepping point, a stepping path, a pathway to something that you value.

• 14:37Jordan B. Peterson?

  That's an opportunity.

• 14:40Jordan B. Peterson?

  A quest is a pursuit of an opportunity. A quest is a pursuit of a treasure. Why is the mythological story the quest? Well, the answer is because you're always in pursuit of the treasure. You're always moving from where you are to somewhere richer and better as insofar as you're aiming up and attempting to expand your domain of opportunity. What, what facts that are relevant might you come across along the way? Well, tools.

• 15:15Jordan B. Peterson?

  You can use tools to facilitate your movement forward.

• 15:21Jordan B. Peterson?

  Cooperative agents, people that you can work together with to attain a goal.

• 15:29Jordan B. Peterson?

  Obstacles.

• 15:32Jordan B. Peterson?

  They trigger negative emotion. They stand in your way. Markers of failure.

• 15:39Jordan B. Peterson?

  And transformative agents. That's the landscape of meaning and

• 15:46Jordan B. Peterson?

  as you traverse your as you traverse the path, the landscape of meaning, you aim up and you move away from what's down. And that's that's the landscape of good and evil. If good is the ultimate up and evil is the opposite, is the ultimate down, the abysmal down, then you orient yourself along that axis. You see the pathways forward. You move uphill. Things come along with you that facilitate your movement forward and indicate progress. Those things please you. Obstacles occur and indicators of failure.

• 16:29Jordan B. Peterson?

  Those things displease you, produce negative emotion. And agents of transformation change your goal. And that's the magic of an agent of transformation. The agents of transformation are very common figures in fairy tales, for example. They change the way you look at things.

• 16:55Jordan B. Peterson?

  So there is a world of facts, but the world you live in is the world of relevant facts. And the world of relevant facts is a reflection of your structure of value. And that in turn is a reflection of your aim.

• 17:07Speaker 05

  Imagine your favorite lecture. Dial that up on Macs. Put that on steroids. And then add some cinematic elements to it. That's the best way I could describe a Peterson Academy lecture.

• 17:21Speaker 06

  I went to college because I had to. I go to Peterson Academy because I want to. I'm still paying off college from 10 years ago. And I'm also still questioning the value that I got out of college.

• 17:29Speaker 05

  In traditional universities, a lot of times, it's just pretty dry. They don't bring the same energy as the professors at Peterson Academy.

• 17:37Speaker 06

  It is a completely different experience to learn from somebody who actually wants to teach you.

• 17:41Speaker 03

  If you've been on the fence about this, this is the time.

• 17:45Speaker 07

  That thing that's calling to you, you won't have an answer for it unless you enroll and see for yourself. You have the opportunity to investigate that calling.

• 18:00Jordan B. Peterson?

  No object, no value. That's a conclusion you can derive from that outline. Ultimate aim, ultimate value. That's another conclusion. That's worth knowing. If you experience positive emotion in relationship to a goal, what that implies is that the more lofty the goal that you're pursuing,

• 18:24Jordan B. Peterson?

  the more opportunity there is for hope. Hope is the emotion that indicates progress towards a valued goal. No goal, no hope. A goal, also an aim, a value structure, also constrains you. It delimits possibility in a manner that's equivalent to the regulation of chaos. If you're aimless and directionless, not only are you hopeless, you're anxious. And so, a well-constituted structure of value moves you towards your ultimate goal, specifies your objects of perception,

• 19:08Jordan B. Peterson?

  orients you emotionally, provides you with hope, and quells anxiety.

• 19:20Jordan B. Peterson?

  The embodiment of someone's structure of value is their character or their personality.

• 19:28Jordan B. Peterson?

  Okay, so that's the next link you need to know to understand

• 19:35Jordan B. Peterson?

  what we're going to talk about tonight.

• 19:39Jordan B. Peterson?

  People portray their structure of value

• 19:45Jordan B. Peterson?

  in their actions, in their patterns of attention and their actions. Their patterns of attention and their patterns of actions are their character or their personality. Okay, now, an account of someone's character or personality is a story.

• 20:05Jordan B. Peterson?

  Okay, so now you know why you need stories. You need stories because it's very hard to perceive the world. There's an infinite multitude of facts and their combinations, and getting a grip on those and determining which of them are relevant and which aren't, under which circumstance, is extraordinarily difficult.

• 20:29Jordan B. Peterson?

  One of the things we do when we're communicating with other people

• 20:36Jordan B. Peterson?

  is we look at their eyes. You know, when you talk to someone, you look at their eyes. The reason you do that is because you want to see where they're pointing their eyes. And the reason you want to see where they're pointing their eyes is because you assume that they're pointing their eyes at something valuable. And the direction of their gaze is an indication of the presence of value. Now, if they're looking at you, which everyone

• 21:03Jordan B. Peterson?

  hopes for, at least under the appropriate circumstances, then you understand that they regard you as a source of value. That's what you'd be trying to do on the date that we described at the beginning of this lecture. Indicating your value of the person for whatever nefarious ends you might be cooking up. But you could be playing a straight game as well, indicating to the person by your direction of attention, their value in your eyes.

• 21:34Jordan B. Peterson?

  Our eyes actually evolved to allow that kind of signaling, you know? Our iris is colorful. It's surrounded by a ring of contrast. It's against a white background because the direction of our gaze is such a tremendously important signal. It's a signal of attentional focus and aim. And it's a place of signaling of associated emotions. When you get to know someone, you get to understand their character and their personality, and you can step into their shoes. That enables you to understand them, and that enables you to cooperate with them. But equally importantly, perhaps, it enables you to see the world through their eyes. And that's a tremendous gift

• 22:20Jordan B. Peterson?

  because it means you can get access to the wisdom they've earned through their struggles without having to go through those struggles yourself. That's what you do when you go see a movie. It's a great mystery that you go see a movie. You'll pay to do it. You'll line up to do it. You'll be enthusiastic about it. The root word of enthusiasm is theos. Deus means to be inspired by God. You can be enthusiastic about going to see a movie. Well, why? Well, it's in a way, it's because you meet the gods in a movie. Now, sometimes literally, right? Or as literal as a movie can be, you go watch a Marvel movie, and there are gods in it.

• 23:05Jordan B. Peterson?

  Thor, Loki, and the rest of the superheroes. But even if you're just watching a even if you're watching a movie that's

• 23:16Jordan B. Peterson?

  a more realistic portrayal,

• 23:20Jordan B. Peterson?

  you're watching characters and personality unfold in real time. Okay, so what are you doing when you're doing that?

• 23:31Jordan B. Peterson?

  Well, let's start with what the movie's doing first.

• 23:36Jordan B. Peterson?

  You want the movie to be interesting. You want it to grab your attention. And so, what the writer does is he distills the experience of one person or many people into a set of associated interesting experiences.

• 23:55Jordan B. Peterson?

  Right? So when you go see the movie, you don't see every single thing the character does second to second in real time. You see something edited, so only what's gripping remains. And you see characters that in the main are more than human. Right? Even if the movie is realistic, it's edited so that everything that's only predictable is gone. And only what's informative about the person's character is left. And then you might ask yourself, well, why do you want to see a value structure characterized?

• 24:41Jordan B. Peterson?

  So that you can inhabit it, understand it, and benefit from it. So you watch The Dark Knight. It's a mythologized movie. It's halfway to a religious story. A superhero story is halfway to a religious story. Why are you interested in the characterization of the Joker? Because you're interested in the author of all ill. You want to identify the pathway to the abyss. You want to understand the nature of evil. And not only as it makes itself manifest in characters in the real world who have wandered off the path,

• 25:26Jordan B. Peterson?

  but as an essence. You want to understand evil as that which all people aiming down have in common. And so, a great writer extracts out all the structures of value that orient people downward towards pain and suffering, and distills it. And then you can watch that character, adopt his frame of reference, evaluate the obstacles and facilitators and pathways that make themselves manifest to him, experience the accompanying emotions,

• 26:08Jordan B. Peterson?

  embody the experience, and walk away somewhat wiser.

• 26:16Jordan B. Peterson?

  You do the same thing when you watch the hero, except it's in the opposite direction. The hero in a movie is an amalgam of heroic patterns of attention and action. And you have the opportunity to evaluate them as they lay themselves out in the fictional world and to embody them as you observe them. The fiction is a distillation. In our world, because we're naive, we contrast fiction with fact. We say that fact is one thing and fiction is another. Fiction is a distillation of the prioritization of facts.

• 27:02Jordan B. Peterson?

  It's an abstraction. It's a very, very, very profound form of truth. It's truth as it manifests itself in character. And since you're a character, there's no truth deeper than mythological characterization. Right?

• 27:25Jordan B. Peterson?

  So what happens?

• 27:30Jordan B. Peterson?

  So what happens in the biblical corpus?

• 27:41Jordan B. Peterson?

  El carácter que define la orientación más alta es retratado y explorado.

• 27:50Jordan B. Peterson?

  La Biblia es una biblioteca de historias y cada historia presenta el carácter desde un ángulo un poco diferente.

• 28:05Jordan B. Peterson?

  ¿Quién es el carácter? Bueno, hay dos. Hay Dios y seres humanos.

• 28:14Jordan B. Peterson?

  Y Dios es caracterizado y los seres humanos son caracterizados en relación con Dios. Y eso significa que los seres humanos son caracterizados en relación con el infinito. Es algo así. Tenemos que ser caracterizados en relación con el infinito porque existimos a pesar de nuestra infinidad en relación con el infinito. Manejar esa relación es muy difícil porque somos limitados y mortales. Solo hay tanto que podemos hacer y tomar.

• 28:49Jordan B. Peterson?

  Así que la relación tiene que ser filtrada y particularizada.

• 28:54Jordan B. Peterson?

  El Dios del tabernacle es desvelado.

• 28:59Jordan B. Peterson?

  Eso es porque el infinito es desvelado de nosotros, pero también tiene que ser. Solo hay tanto que puedes tomar, como te dicen a ti mismo y a otras personas frecuentemente.

• 29:12Jordan B. Peterson?

  Una revelación completa se destruiría.

• 29:20Jordan B. Peterson?

  ¿Cómo es Dios caracterizado? Bueno, ahora ves, esto es un enfoque diferente al problema religioso. Hice referencia a Dawkins al principio. Dawkins caracteriza el esfuerzo religioso. Bueno, primero que todo, como la suma de todo mal, lo cual creo que no es muy justo porque puedes encontrar mal en todas partes y limitarlo al dominio religioso es estúpido. Hay mal económico, y mal político, y mal social, y mal familiar, y hay mal en el amor.

• 29:59Jordan B. Peterson?

  Está en todas partes. Y a la delimitación arbitraria como esa y atribuirla, digamos, a las empresas religiosas es conveniente pero preposteroso. Pero también

• 30:12Jordan B. Peterson?

  se basa en una mala apreciación de lo que el esfuerzo religioso está intentando hacer. Está intentando caracterizar el bien.

• 30:23Jordan B. Peterson?

  Está intentando caracterizar el bien y el mal, y está intentando caracterizar al hombre en relación con el bien y el mal. Ahora podrías decir, no creo en el bien. Y mi respuesta a eso sería, no sabes de qué estás hablando. Simplemente no sabes de qué estás hablando porque no puedes priorizar tu atención sin ejercer una relación con el bien.

• 30:53Jordan B. Peterson?

  Lo que crees que es bueno es lo que prestas atención. Por eso prestas atención. La atención es cara, es un gesto sacrificial. Cuando prestas atención a una cosa, renuncias a la atención que podrías pagar a todo lo demás. Eso es un costo de oportunidad, eso es un sacrificio. Y cuando prestas atención a una cosa, la celebras y la adoras. La pones en un pedestal. Puedes hacer eso excesivamente, podrías hacer eso en tu primera cita, por ejemplo. Pero porque todo está en su lugar adecuado. Pero prestarse atención a algo es elevarlo sobre todo lo demás.

• 31:35Jordan B. Peterson?

  Elevar algo sobre todo lo demás y dedicar atención a él es lo mismo como establecer una relación con lo que es bueno. Es la misma cosa. Y así

• 31:49Jordan B. Peterson?

  puede que tengas una idea fracturada de lo que constituye bueno. Puede que tengas un informe incoherente de ello. Puede que no seas capaz de entender cómo lo que es bueno se manifiesta en tu vida. Pero eso no significa que no estés habitando ese paisaje.

• 32:09Jordan B. Peterson?

  No tienes opción.

• 32:13Jordan B. Peterson?

  Por eso peleamos con Dios. Porque cada decisión que tomamos, cada decisión que tomamos, cada mirada que toma es un acto moral

• 32:27Jordan B. Peterson?

  dentro del paisaje de arriba y abajo, dentro del paisaje de bien y mal.

• 32:33Jordan B. Peterson?

  El corpus bíblico es un intento de caracterizar el bien y el mal y la relación del hombre con ellos.

• 32:43Jordan B. Peterson?

  Seteza una serie de caracterizaciones.

• 32:51Jordan B. Peterson?

  Así que vamos a pasar por ellas.

• 32:58Jordan B. Peterson?

  La primera caracterización ocurre en Genesis 1 donde Dios se presenta como

• 33:06Jordan B. Peterson?

  el Espíritu asociado con la palabra que se mueve en la cara del

• 33:14Jordan B. Peterson?

  caótico y profundo. Tahu va bohu.

• 33:19Jordan B. Peterson?

  ¿Qué es eso?

• 33:22Jordan B. Peterson?

  Es algo como la posibilidad.

• 33:26Jordan B. Peterson?

  Bien, ¿cuál es la idea allí?

• 33:30Jordan B. Peterson?

  La idea es que el Espíritu que pone la luz al orden, al orden que es bueno es el Espíritu que

• 33:41Jordan B. Peterson?

  interactúa con la posibilidad de una manera cierta, de una manera que es caracterizada por la definición de la palabra divina. La palabra divina es la conceptualización que aspira hacia arriba en el amor y se orienta en la verdad.

• 34:00Jordan B. Peterson?

  El Espíritu de la divinidad en Genesis 1 es caracterizado como el Espíritu que trae el orden a la posibilidad y al caos

• 34:10Jordan B. Peterson?

  con una aspiración hacia arriba y

• 34:13Jordan B. Peterson?

  en la verdad. Bien, ¿qué significa eso? Bueno

• 34:21Jordan B. Peterson?

  se entiende mejor de una manera relacional. Hay una insistencia en Genesis 1 de que los seres humanos son hechos en la imagen de Dios. El hombre y la mujer son hechos en la imagen de Dios. Ahora eso es una proposición fundamental. No te equivoques en ello. La razón por la que todos tenemos derechos la razón por la que entendemos la idea de derechos y su responsabilidad necesaria es porque el sistema de conceptualización en el que esas ideas existen emergió de la noción de que los seres humanos son manifestaciones del orden divino trascendente

• 35:04Jordan B. Peterson?

  y tienen como consecuencia un valor intrínseco que es inviolable. No puedes violarlo, incluso con tu propia criminalidad. El estado no puede imponerlo. No puedes imponerlo, incluso en relación con ti mismo.

• 35:24Jordan B. Peterson?

  Tu valor intrínseco trasciende el orden natural y social.

• 35:31Jordan B. Peterson?

  Bien.

• 35:36Jordan B. Peterson?

  ¿Hay alguna justificación para esa afirmación? Bueno, aquí hay una forma de pensar sobre ello.

• 35:47Jordan B. Peterson?

  Tu espíritu es hecho en la imagen de Dios.

• 35:52Jordan B. Peterson?

  La palabra más cercana que tenemos en la palabra moderna al espíritu es la conciencia.

• 36:00Jordan B. Peterson?

  Puedes preguntarte, ¿qué hace tu conciencia? ¿Cuáles son sus objetos? Bueno, lo dejamos un poco. Los objetos de tu conciencia no son hechos, son hechos relevantes.

• 36:13Jordan B. Peterson?

  Pero hay más a ello.

• 36:18Jordan B. Peterson?

  Los objetos de tu conciencia son algo como el reino

• 36:24Jordan B. Peterson?

  del potencial infinito. Esa es una buena forma de pensar sobre ello. Cuando te despiertas en la mañana, ¿qué ocupa tu conciencia? Esto es por qué estás consciente en la mañana. Bueno, son las posibilidades del día. Ahora, si tu vida está en desorden y desorden, las posibilidades del día se manifestarán en una manera que evoca la ansiedad. Muchas direcciones, muchas cosas acumulando en ti, muchos hechos a mano. Si las cosas están bien ordenadas para ti, entonces las posibilidades del día se manifestarán como la oportunidad que te impulsa hacia adelante.

• 37:06Jordan B. Peterson?

  Y ¿qué es lo que tomas para hacer cuando te despiertas? Toma la posibilidad que está a mano y peleas con ella para producir el orden que es bueno o muy bueno.

• 37:27Jordan B. Peterson?

  Si operas como deberías en relación con ti mismo y a los que amas, y a tu comunidad, y al futuro entonces formas esa posibilidad, ese caos, en la actualidad que es beneficiosa en todos esos niveles simultáneamente. Y eso te hace admirable confiante relativamente libre de terror existencial fiel, coraje y poseído de esperanza.

• 38:10Jordan B. Peterson?

  No diferencia entre eso y la idea bíblica expresada en Genesis 1 de caminar con Dios. Es la misma idea. El paraíso desaparece cuando la gente deja de caminar con Dios. El paraíso desaparece cuando la gente deja de emplear su afición central con la palabra divina cuando interactúan con la posibilidad que se les coloca frente. El objeto fundamental de tu conciencia es equivalente al caos que Dios mueve

• 38:54Jordan B. Peterson?

  no solo en el comienzo del tiempo, sino ahora y para siempre. Es esa afición que define al ser humano. Y es esa transformación de la posibilidad en una actitud beneficiosa que constituye la primera caracterización de Dios. La segunda caracterización de Dios ocurre cuando Adam y Eva sobrepasan como consecuencia de su pecado de orgullo. Los seres humanos son caracterizados como esas criaturas que sobrepasarán como consecuencia de orgullo.

• 39:38Jordan B. Peterson?

  Y Dios es caracterizado como el Espíritu que se objeta a ese sobrepaso orgulloso. ¿Cómo puedes entender eso? Bueno, ¿cuántas veces te masticas más que puedes comer? ¿Y cuántas veces haces eso porque fallas en asistir? ¿Cuántas veces haces eso porque estás poniendo algo dentro de ti mismo que no debería estar puesto? Adam sobrepasa para impresionar a Eva. Ese es el pecado eterno de los hombres.

• 40:17Jordan B. Peterson?

  Eva sobrepasa para impresionarse con su habilidad de incluso clavarse serpientes en su pecho. Ese es el pecado eterno de Eva. Esas son las caracterizaciones de los seres humanos y su proclividad de irse. Y Dios es el Espíritu que responde a ese sobrepaso con la desolación del estado paradisíaco. ¿Cómo se manifiesta en tu vida? Bueno, ¿cuántos fracasos has encontrado que fueron consecuencia directa de tu arrogancia cataclísmica?

• 41:01Jordan B. Peterson?

  Bueno, es realmente una pregunta seria. Sabes, hay un enfasis en la teología cristiana. Es muy difícil de entender. Hay una idea en la teología cristiana de que el sufrimiento entra en el mundo con el pecado de Adam y Eva. Así que la idea es que el sufrimiento es una consecuencia de sobrepaso orgulloso. Ahora, esta es una idea difícil de lidiar con porque el sufrimiento en cierto modo parece estar construido en la estructura de la existencia, ¿verdad? Porque todos somos frágiles, somos mortales, envejecemos, somos sujetos al degradar a cierto grado que parece independiente de nuestra orientación ética, aunque puedes hacer que tu vida sea mucho más corta y mucho peor con un poco de esfuerzo.

• 41:45Jordan B. Peterson?

  Y así entendemos que tenemos una relación entre nuestra incapacidad de dirigir correctamente y el sufrimiento que nos visita. Y hay una pregunta abierta en consecuencia de eso, que es algo como si dejaste de sobrepasar y continuaste caminando con Dios, ¿cuánto del sufrimiento que caracteriza el mundo se desaparecería? Es similar a una pregunta relacionada. La pregunta siendo si eras tan bueno como podrías ser, ¿cuánto mejor se convertiría todo el mundo a tu alrededor?

• 42:28Jordan B. Peterson?

  En la historia de Cain y Abel, Dios es caracterizado como el objeto de la sacrificación adecuada. Esta es una definición. ¿Qué significa sacrificar? Si entiendes esto, tienes una clave para entender la historia bíblica entera. Si entiendes el sacrificio. Es difícil de entender porque es multidimensional en su significado. Pero uno de sus significados más claros es simplemente trabajar. No hay diferencia entre el sacrificio y el trabajo. Los seres humanos trabajan. ¿Por qué?

• 43:13Jordan B. Peterson?

  Porque somos conscientes de nosotros mismos, ¿verdad? Una parte de la despertar de Adam y Eva es la luz de la conciencia de nosotros mismos. Sus ojos se abren y se dan cuenta de que están desnudos. ¿Verdad? Se dan cuenta de su vulnerabilidad mortal. Y la razón por la que trabajamos es porque nos damos cuenta de nuestra vulnerabilidad mortal. Sabemos que incluso si las cosas son buenas ahora mismo... Imagina que eres un zebra. Estás fuera en la vela con todos los otros zebres. Y los leones están durmiendo. ¿Y qué piensas con tu mente de zebra? Algo como "No hay nada peligroso sobre los leones durmiendo". Bueno, ¿cuál es el problema con esa teoría?

• 43:55Jordan B. Peterson?

  Bueno, los mismos leones en el futuro estarán despertados y luego estarán hambrientos. Y así un grupo sensible de zebres se reuniría y golpearía a los leones cuando estaban durmiendo. Pero porque no tienen sentido de sus límites o su futuro, no tienen comprensión del futuro y sus peligros. Tenemos mucha comprensión del futuro y sus peligros y sus promesas. Y en consecuencia organizamos nuestras acciones para que sacrificemos el presente al futuro. Eso es lo que es el trabajo. ¿Verdad? El trabajo es

• 44:39Jordan B. Peterson?

  gratificación atrasada. El trabajo es inversión en el mañana. El trabajo es un pacto con el mañana, ¿verdad? El trabajo es un pacto con el Espíritu que recompensa los sacrificios adecuados. Por eso la relación con Dios en el Antiguo Testamento es caracterizada como covenantal. Es porque actuamos en la noción de una relación contractual cuando trabajamos. Trabajas para que puedas obtener un salario en dos semanas. Pones parte de tu dinero en el banco para que puedas invertir para el largo plazo. Lo haces con la comprensión de que si haces el sacrificio adecuado en el presente te recompensarás en el futuro.

• 45:23Jordan B. Peterson?

  Ese es un contrato y un pacto. Y es predicado de la fe. Ahora, si eres sensible, mantienes el pacto en todas sus dimensiones porque al hacerlo estabilizas tu sociedad de la manera que aumenta la probabilidad de que tus inversiones futuras se reembolsen. ¿Verdad? Porque inviertes con sabiduría solo si solo bajo condiciones de estabilidad suficiente para que la gratificación inmediata no sea la mejor pista. Y lo haces en tu fe de que las cosas están organizadas bien lo suficiente para que

• 46:05Jordan B. Peterson?

  lo que inviertes será devuelto a ti. Eso es una acción de confianza. Y la confianza depende de la mantenimiento de un ético de honestidad. Y así el valor de tu trabajo depende de la confianza que caracteriza a tu sociedad y eso en cambio depende de la acción moral y orientación de todos los que forman esa sociedad. El pacto que garantiza que los sacrificios serán ampliamente repaidos extiende a incluir las acciones que estabilizan los procesos que hacen posible ese devuelto.

• 46:50Jordan B. Peterson?

  Y no hay una diferencia real entre eso. No hay una diferencia real entre eso y el sentido psicológico de la madurez. Si eres una persona madura no manejas tu vida por impulsión. Eso es lo que haces cuando tienes dos. Cuando te vuelves mayor tomas en cuenta las ramificaciones de tu conducta en el futuro para gobernar tu conducta en el presente y tomas en efecto el efecto de tus acciones sobre la gente a tu alrededor. Y esa es la definición de la madurez. Es realmente la habilidad de ver a través de ese largo plazo de tiempo y en esa manera multidimensional que caracteriza la madurez y el desarrollo neurológico.

• 47:33Jordan B. Peterson?

  Cuando eres joven, cuando tienes dos, cuando eres un bebé, cuando eres impulsivo, estás a la merced de tus impulsos instintivos y tienen un horizonte de tiempo de corto plazo. Y puede que haya algo maravilloso en eso. Hay algo maravilloso en estar alrededor de los bebés con su inalimentable emotividad y motivación y entusiasmo, pero si pones a diez de ellos en el bosque por una semana, están muertos. Y eso es una indicación de que la noción del relativismo moral es incorrecta. ¿Verdad? Hay una dirección en la madurez. Y la dirección

• 48:17Jordan B. Peterson?

  involucra la transformación de ese modo de aprehensión de corto plazo en la visión prosocial a largo plazo que caracteriza el pacto adecuado. Cain y Abel hacen sacrificios. Es algo difícil de entender porque está colgado en el lenguaje arcaico. Cain ofrece ¿cuál es la segunda tarifa? Abel ofrece lo más finito que tiene. ¿Qué significa eso? Dios acepta la oferta de Abel y rechaza la oferta de Cain. Bueno, ¿cómo entiendes eso?

• 49:04Jordan B. Peterson?

  It will take everything you have to keep the covenant properly. That's how you understand it. Anything you offer that's second-rate will be insufficient to adapt properly to the conditions, to the dreadful conditions of your life. It will require your total commitment.

• 49:28Jordan B. Peterson?

  God is conceptualized in the story of Cain and Abel as the spirit that punishes those who sacrifice in a second-rate manner.

• 49:37Jordan B. Peterson?

  And then you can ask yourself this with regard to your own moral orientation. Do you admire people who are convicted and committed?

• 49:49Jordan B. Peterson?

  Are you proud of yourself in those moments when true self-esteem is justified, when you observe yourself convicted and committed? Or when you're playing both ends against the middle and trying to pull the wool over your eyes, the eyes of people you love, society at large and God?

• 50:13Jordan B. Peterson?

  Consciousness calls you out on your failure to sacrifice properly.

• 50:20Jordan B. Peterson?

  In the Old Testament corpus, conscience is one manifestation of God's character.

• 50:33Jordan B. Peterson?

  In the story of Noah,

• 50:37Jordan B. Peterson?

  which is the next story, Cain sacrifices improperly. Okay, so what happens to him? Well, he becomes murderous first, he becomes insanely jealous, right? And not only insanely jealous, but insanely jealous of his brother.

• 50:54Jordan B. Peterson?

  Not just his brother, his own ideal. Right? And then he destroys his own ideal in his bitterness and resentment, and then his children become

• 51:07Jordan B. Peterson?

  murderous and genocidal.

• 51:12Jordan B. Peterson?

  Cain's inhabitants fill the earth and God determines to destroy everything.

• 51:21Jordan B. Peterson?

  Is that real? Well, what happens when everyone becomes bitter and resentful,

• 51:30Jordan B. Peterson?

  stops making the right sacrifices, becomes vengeful and murderous, and destroys their own ideal?

• 51:41Jordan B. Peterson?

  It's happened in many countries in the 20th century, and the consequence was the flood, a flood of blood.

• 51:52Jordan B. Peterson?

  That's what happens in the story of Noah. Okay, what's God in the story of Noah? God is the spirit that calls the wise in their time

• 52:04Jordan B. Peterson?

  to prepare when chaos looms. It's a definition, so imagine that you're like Noah, you're someone wise in your generations. What does that mean? It means that for your time and place, you're a good man or a woman, which is all you can really expect from

• 52:25Jordan B. Peterson?

  which is almost all you can expect from someone. Right? To be good within the confines of your time and place. And Noah is presented, that's his characterization, and he he receives a message

• 52:45Jordan B. Peterson?

  telling him that all hell is about to break loose and that he needs to shepherd his family,

• 52:53Jordan B. Peterson?

  his community, and the natural order itself through the flood. And that's what you're called on to do. What does that mean?

• 53:07Jordan B. Peterson?

  Well, cataclysms come in various orders of magnitude. We'll all go through periods in our lives where things fall apart around us, and now and then collectively we go through periods of time where everything falls apart around everyone, everywhere.

• 53:28Jordan B. Peterson?

  If you're wise,

• 53:33Jordan B. Peterson?

  you'll hearken to the voice that warns you that such occurrences are pending, and you'll make whatever preparations are necessary despite the noise of the mob. And that's Noah's role, and so his characterization as a good man

• 53:57Jordan B. Peterson?

  presents him as someone who's in alignment with his calling and his conscience, but whose vision is also untrammeled.

• 54:08Jordan B. Peterson?

  One of the things I realized many decades ago that scared me to the core, I would say, was that there are times in your life where you will have to rely on your judgment, your judgment.

• 54:23Jordan B. Peterson?

  So then you ask yourself, well, how do you know you can rely on your judgment? How do you know if you can rely on anyone's judgment? Well, you ask yourself that. Whose judgment do you rely on? Well, you rely on the judgment of people who have proved themselves to you as honest and reliable. Their patterns of attention and action indicate their honesty and reliability. You assume in consequence that their vision is clear and that they can be trusted. Those are the people you might call upon for counsel or use as a confidant. The same thing applies to yourself.

• 55:03Jordan B. Peterson?

  The acuity of your vision is proportionate to the clarity of your purpose.

• 55:12Jordan B. Peterson?

  If you have deviated from the path, which is what sin means, sin means to miss the mark, by the way. Three different languages have the same derivation, same insistence that to err is to miss the target.

• 55:30Jordan B. Peterson?

  If you purposefully miss the target, you obscure your vision. What's the consequence? When the crunch comes, first of all, you might not even notice it until it's too late, or you'll be so addled in your judgment that you won't be able to make the proper preparations. And if the crisis is acute, that'll be worse than fatal. And you might say, well, what's worse than fatal? Well, how about the occurrence that results in the prolonged suffering of the people you love?

• 56:04Jordan B. Peterson?

  Disorient yourself at your peril. That's a violation of the covenant with what is described as God in the Old Testament corpus.

• 56:16Jordan B. Peterson?

  Noah

• 56:18Jordan B. Peterson?

  walks with God. That's the definition of his goodness. In consequence, when he has an intuition, a revelation, that trouble is brewing, he can trust himself, he can take action, and he's correct. That's what makes him a prophet. How do you become a prophet? By seeing what's right in front of your eyes.

• 56:48Jordan B. Peterson?

  How do societies fall apart under the dominion of the false sacrifices of Cain? The flood comes. That's not the only way.

• 56:58Jordan B. Peterson?

  Totalitarian tyranny beckons. That's the Tower of Babel. Cain's descendants build cities. They worship technology.

• 57:11Jordan B. Peterson?

  It isn't that technology in and of itself, or human intellectual activity, is

• 57:19Jordan B. Peterson?

  reprehensible. It's that it's reprehensible when it's put in the highest place.

• 57:26Jordan B. Peterson?

  And those who worship technology do that. They're the builders of the Tower of Babel. Babel is Babylon. Babylon is the symbolic city of the tyrant in the biblical corpus. Now, you see variants of that. Sometimes it's Rome, sometimes it's Sodom, sometimes it's Gomorrah, although those are more polities of chaos. Babylon is the tyranny of the presumptuous

• 57:54Jordan B. Peterson?

  spirit.

• 57:56Jordan B. Peterson?

  Why a tower? Well, because at the time in Babylon,

• 58:01Jordan B. Peterson?

  potentates in the Middle East had competitions within cities and between states to build the highest tower as testaments to their

• 58:14Jordan B. Peterson?

  divine presumption.

• 58:19Jordan B. Peterson?

  Societies that deteriorated in the past made their leaders into gods. We haven't stopped doing that. It's exactly what happened in the Soviet Union. It's exactly what happened in Nazi Germany. It's exactly what happened in Maoist China. It's still happening in North Korea.

• 58:40Jordan B. Peterson?

  The ruler who's elevated to the position of the highest becomes the tyrant who produces the Tower of Babel. That's a technological enterprise oriented to the wrong end. What's the consequence?

• 58:56Jordan B. Peterson?

  No one can understand each other anymore.

• 59:00Jordan B. Peterson?

  All right.

• 59:03Jordan B. Peterson?

  Words lose their meaning.

• 59:07Jordan B. Peterson?

  Does that ring any bells? What is a woman?

• 59:21Jordan B. Peterson?

  Quando essa palavra perde seu significado,

• 59:25Jordan B. Peterson?

  todos falamos em diferentes línguas e a torre começa a cair. E eu quero dizer isso muito especificamente porque eu acredito, como psicologa cognitivo, que não há categoria de apreensão mais fundamental do que a de sexo. Crianças sem sistemas nervosos podem detectar a diferença entre sexos, senão morrem. Se as pessoas perdem sua apreensão dessa realidade fundamental, todas as palavras perdem seu significado. E você pode ver... parte da razão de estar aqui hoje é porque você pode ver isso acontecendo.

• 1:00:13Jordan B. Peterson?

  A próxima história é a história de Abraão. Agora, Abraão é... conforme as histórias progressam, os personagens humanos se tornam mais realistas. Eles se tornam mais completamente humanos.

• 1:00:31Jordan B. Peterson?

  Cain e Abel são quase puramente arquitipais. Cain e Abel são representações dos dois padrões de adaptação que lutaram um por um eternamente dentro da alma humana. A proclividade de atingir e sacrificar adequadamente, o caminho de Abel, e o cansativo, ressentido, calado, orgulhoso, pattern de Cain. As primeiras representações da batalha eterna entre Cristo e Satanás em sua forma nascida.

• 1:01:05Jordan B. Peterson?

  Noá, novamente, é profundamente mitologizado. Ele é emblemático do padrão de ser que os herdeiros

• 1:01:18Jordan B. Peterson?

  família e sociedade através de crise. Com Abraão, recebemos

• 1:01:26Jordan B. Peterson?

  um personagem completamente desenvolvido

• 1:01:33Jordan B. Peterson?

  com muito do contexto histórico deixado intacto.

• 1:01:40Jordan B. Peterson?

  Quem é Abraão? Bem, ele é um beloísmo. Abraão vem de uma família rica e ele se esconde em sua casa até que ele tem 75 anos. Não sua casa, a casa do pai, certo?

• 1:01:58Jordan B. Peterson?

  E por quê? Porque ele pode.

• 1:02:05Jordan B. Peterson?

  Abraão tem tudo que você necessita hipotéticamente.

• 1:02:10Jordan B. Peterson?

  Isso é por que você

• 1:02:13Jordan B. Peterson?

  mantém o esquecimento na presença de promessas utopias. Não há razão para Abraão sair de casa. Toda sua necessidade está satisfeita.

• 1:02:27Jordan B. Peterson?

  Embora a conceptualização de necessidade e satisfição

• 1:02:35Jordan B. Peterson?

  cobre o domínio da experiência humana, o que faz mal.

• 1:02:42Jordan B. Peterson?

  Um bebê que foi alimentado, preservado e seguido pode dormir. Não há necessidade de consciência. Abraão está vivendo uma vida de liberdade, mas não é uma vida. Porque uma vida de liberdade não é uma vida. Uma vida de dificuldade voluntariamente assumida é uma vida. E não há diferença entre isso e uma aventura.

• 1:03:14Jordan B. Peterson?

  Deus, na história de Abraão, é o centro do espírito da aventura. E ele vem a Abraão quando ele tem 75 anos. E ele diz a ele algo muito direto. Ele diz:

• 1:03:31Jordan B. Peterson?

  "Saia da sua casa de pai, saia da sua família, deixe seus homens de país e seu conforto, e vá a lugares estranhos e estrangeiros e faça seu caminho."

• 1:03:44Jordan B. Peterson?

  E se você fizer isso, então

• 1:03:49Jordan B. Peterson?

  eu vou fazer você uma bênção para si mesmo, eu vou fazer seu nome ressonar entre outras pessoas, eu vou fazer seus descendentes numerosos além do conto, e eu vou fazer você e eles uma bênção para todos.

• 1:04:06Jordan B. Peterson?

  Essa é a promessa de Deus.

• 1:04:10Jordan B. Peterson?

  Você acredita nessa promessa?

• 1:04:14Jordan B. Peterson?

  Não é uma questão de sua aceção de um conjunto de fatos descriptivos. É uma questão de sua vontade de ser motivada por um espírito particular. Você saiu de casa? Por quê?

• 1:04:30Jordan B. Peterson?

  Você acha que você está empelado a sair da sua zona de conforto? Você acha que você está insatisfeito com apenas conforto? Essa é uma pergunta mais profunda. Você pode imaginar a segurança infantil como o

• 1:04:51Jordan B. Peterson?

  fim lógico da luta. Mas isso não está em acordo com a realidade da sua própria experiência.

• 1:05:00Jordan B. Peterson?

  Se todo o seu parceiro romântico lhe oferece segurança, você vai ficar cansado rapidamente. O que você quer? Você quer um desafio. A palavra "eve" significa adversário beneficiável.

• 1:05:23Jordan B. Peterson?

  Por quê? Bem, porque um adversário beneficiável é um parceiro de jogo. Imagine que você está jogando basquete um a um. Você tem 6 metros e 4. Seu neto está por cima, ele tem 4 metros e 2. Então você pensa: "Eu posso pegar o menino." E você vai para o seu trilho e você faz 50 basquetes e ele faz nada. E talvez você o puxa uma ou duas vezes apenas para uma boa medida.

• 1:05:59Jordan B. Peterson?

  E você venceu.

• 1:06:02Jordan B. Peterson?

  Então por que não faça isso? Bem, a resposta é:

• 1:06:07Jordan B. Peterson?

  "Bem, há dois."

• 1:06:10Jordan B. Peterson?

  "Isso não é a maneira certa de jogar." "E não é divertido." "Bem, por que não? Você está vencendo."

• 1:06:19Jordan B. Peterson?

  "Bem, não está vencendo o ponto?" Bem, seus filhos vão te perguntar isso, especialmente quando eles estão enganando para vencer. "Não está vencendo o ponto?" Você não sabe como responder isso, porque obviamente vencer é o ponto. Mas a maneira que você responde, não importa se você venceu ou perdeu, é como você joga o jogo. Você tem esse clichê em mãos, mas você não tem ideia de por que é verdade. Mesmo que seja verdade, por que é verdade? Enganar e não ter amigos.

• 1:06:45Jordan B. Peterson?

  Bem, então você vence o jogo, mas você perde o jogo dos jogos, certo? Porque se você tentar vencer e você jogar de acordo com as regras e você jogar de forma fair e divertida, então as pessoas continuam te invocando para jogar jogos. E é assim que você vence. E o espírito de jogo é uma indicação da presença dessa ocasião. E o que você realmente quer não é segurança, mas vida óptima no extremo. E você precisa de um parceiro que te mantenha lá, e é lá que você dança. E você dança para que você seja flexível face aos desafios da vida. E você manifesta suficiente fé para fazer aqueles desafios bem-vindos. E é isso que Abraão faz. A voz da aventura vem a ele e ele a segue.

• 1:07:28Jordan B. Peterson?

  Bem, isso significa que ele acredita. Não é um conjunto de proposições precisamente. É uma orientação para o mundo. Agora, há uma oferta integrada na história que é incrivelmente profunda e é tão otimista. Então você sabe que você quer incentivar seus filhos. O que significa incentivar eles? Significa recompensar eles por superar seus limites. Você quer que eles se movam continuamente e mais efetivamente, mais e mais longe no mundo. Ok, por que você quer isso? Porque você assume que se eles desenvolverem essa habilidade,

• 1:08:10Jordan B. Peterson?

  se eles desenvolverem a coragem e a fé para se mover direitamente no mundo, que eles serão um crédito para si mesmos e para você e para todos que os conhecem. E para o nível que você os ama em seu incentivo, é isso que você quer ver. E quando você vê eles fazendo isso, então isso lhe chega o sentimento de você manifestando o espírito adequadado do Pai.

• 1:08:35Jordan B. Peterson?

  That's what Abraham endeavors to do. And God tells him that if you abide by the calling of the Spirit of adventure,

• 1:08:48Jordan B. Peterson?

  then you'll be a blessing to yourself and to the world and the founder of a nation. Now, that's a good deal. So imagine this. Imagine that you have an impetus towards an adventure. The adventure can be of any scale. It's the adventure that puts you outside your zone of comfort in a manner that's optimally challenging, right? Not too much, but not too little, right on the edge. That's the line between yin and yang, by the way. That's the Tao. That's the eternal way.

• 1:09:23Jordan B. Peterson?

  You can feel that because you're maximally incentivized when you occupy that position. What's the promise in God's revelation to Abraham? There's nothing you could do that would be better for yourself

• 1:09:39Jordan B. Peterson?

  now and in the long run, and for everyone you love and your descendants, and for everyone else than to hearken to that voice in faith and courage. Now, you know that you wish that you had the courage to believe that. And you know that the best times in your life have been when you dared that. And you ask yourself, whether you want to or not, what your life could be like if you did that all the time, wholeheartedly, all in, offering your best without reservation. And God has an answer to that in the story of... God is the source of the answer to that in the story of Abraham.

• 1:10:22Jordan B. Peterson?

  The answer is, everything you want and need in a manner that gives everyone else everything they want and need forever.

• 1:10:32Jordan B. Peterson?

  No difference between that and the reappearance of paradise. No difference between that and the establishment of the heavenly Jerusalem. The same thing. What's Abraham called upon to do? Lift the burden of his life and make the appropriate sacrifices.

• 1:10:52Jordan B. Peterson?

  Abraham leaves and he brings his wife. He brings his family. He brings his staff with him on the adventure. You don't have to go into the world alone. You can journey with other people. There'll be plenty for them to do in the adventure as well. He leaves. He makes the first sacrifice. He offers something up to God.

• 1:11:22Jordan B. Peterson?

  What does that mean? It means to offer something upward. What does that mean? It means to take something of value and to devote it towards something that's even more valuable. You know, when new opportunities emerge in front of you in your life, you have to sacrifice. Well, let's say that you started a business and it's starting to be successful. And you're not the world's best manager because you're too lazy fundamentally. You're not disciplined enough. So there's a part of you that's immature. There's dead wood. You're partly dead wood. And so you want to move forward with that opportunity so that it makes itself fully manifest. What do you sacrifice? You painfully sacrifice your own stupidity.

• 1:12:09Jordan B. Peterson?

  And that is a sacrifice that's pleasing to God because you're probably in love with your stupidity. And it pleases God to be offered something that you love in service of something that's higher. And I would say as well that that's also a hallmark of maturity and commitment. And you can imagine that as your scope of opportunity grows, the magnitude of the sacrifices that you're called upon to make continually increase.

• 1:12:38Jordan B. Peterson?

  Not least because as your opportunities grow and your horizon of possibility expands, there's less and less room for foolish error. The costs... The opportunities multiply, but the costs of foolishness multiply as well. And so what you see in Abraham is life as a succession of expanding sacrifices and opportunities. And so that lays out the pathway for a life that's successful.

• 1:13:14Jordan B. Peterson?

  Abraham journeys with his...

• 1:13:22Jordan B. Peterson?

  with his family, with his wife.

• 1:13:28Jordan B. Peterson?

  He makes the sacrifices along the way. But he also encounters the harsh realities of everyone's life. Right? So he's on the adventure and he's hearkening to the call of adventure. But that doesn't mean that his life is without challenge. Quite the contrary, the challenges are profound. He almost immediately encounters a famine. Very common occurrence throughout history. Rare at the moment, so far.

• 1:14:03Jordan B. Peterson?

  The elite in Egypt conspired to steal his wife. He parts company with Lot, his nephew, along the way. Lot turns towards Sodom. There's a civil war in the vicinity and Lot is captured by the warring kings. And so Abraham has to organize his people into an army and go rescue his wayward nephew. Abraham fully confronts a sequence of catastrophes and opportunities,

• 1:14:46Jordan B. Peterson?

  making the appropriate sacrifices in good faith as he moves forward, determining, regardless of the consequences, to maintain his faithful commitment to the adventure, which is equivalent to his willingness to abide by the spirit that calls to him.

• 1:15:07Jordan B. Peterson?

  It's a good thing to know that God is portrayed in the Old Testament as the spirit that calls you to adventure, that calls you to meaning, is the manifestation of that spirit. In the story of Moses, Moses is going about his business as a shepherd. This is before he becomes the leader who will combat tyranny and slavery. The story of Moses is a story about how to become the leader that can combat tyranny and slavery. And you might say, "Well, I'm not called upon to do that." It's like, yes, you are. You are called upon to combat the tyranny that you exert against yourself and the fact that you're a slave to your own idiot whims.

• 1:15:50Jordan B. Peterson?

  You're called upon to fight the tyranny and slavery that exists in the workplaces you inhabit and in the social communities that you're part of and in the families that surround you. And you develop that ability by becoming a leader. How do you become a leader? Moses is at the foot of Mount Sinai as a shepherd. He's an ordinary man at this point. Something attracts his attention. That's worth noting. Things attract your attention. Why?

• 1:16:25Jordan B. Peterson?

  Well, the biblical hypothesis is that's because that's the spirit of being and becoming itself beckoning to you. That's what happens in the story of the burning bush. Something attracts Moses' attention. He goes off the beaten path to investigate. He investigates thoroughly. He gets closer and closer to this thing that's revealing itself as compelling. He takes off his shoes. He dispenses with his current identity and his current preoccupations. He investigates even more deeply this transformation of life that the burning bush represents. As a consequence of his commitment to that pursuit,

• 1:17:07Jordan B. Peterson?

  the voice of being and becoming itself speaks to him and says,

• 1:17:18Jordan B. Peterson?

  "You have within you what it takes to become a leader of men. You're to return to the community that spawned you. You're to confront the forces of tyranny. You're to lead your enslaved people from their captivity into the desert of their hopelessness to the promised land."

• 1:17:44Jordan B. Peterson?

  How do you become a leader? By hearkening to the voice of adventure. Now, that's something to know. What's the price? You have to orient yourself properly so that you know that the voice that's speaking to you is a genuine manifestation of what's highest. How do you do that? By genuinely aiming at what's highest.

• 1:18:11Jordan B. Peterson?

  Whatever you call upon will answer. That's about the most terrifying thing that you can ever learn.

• 1:18:24Jordan B. Peterson?

  Let's recapitulate.

• 1:18:39Jordan B. Peterson?

  In order for us to perceive and to act, something has to come before something else.

• 1:18:49Jordan B. Peterson?

  That begs the question, what should come before everything else? That's the question that the biblical stories are attempting to address with their characterization. Your ability to wrestle potentiality and possibility into the order that's good. That's what you do in your family. Your determination to make sacrifices of the highest quality. Your foregoing of bitterness, resentment, faithlessness, and cowardice. Your decision to walk with God

• 1:19:33Jordan B. Peterson?

  so that you can be apprised of the chaos when it's about to manifest itself. Your commitment to the highest good so that the tyrants of technology don't build for you false paradises. Your willingness to follow the calling of the spirit of adventure in good faith and with courage wherever it takes you.

• 1:20:00Jordan B. Peterson?

  That's the characterization of

• 1:20:04Jordan B. Peterson?

  the values that should establish the priorities in your life if peace, productive harmony, and opportunity are to make themselves manifest to you.

• 1:20:21Jordan B. Peterson?

  Thank you very much.

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