WEBVTT - Before You Could Remember, Part 2

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<v Speaker 1>Welcome to Stuff to Blow Your Mind, the production of iHeartRadio. Hey,

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<v Speaker 1>You're welcome to Stuff to Blow your Mind. My name

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<v Speaker 1>is Robert Lamb, and I'm Joe McCormick, and we're back

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<v Speaker 1>with part two of our series on childhood amnesia, which

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<v Speaker 1>is the name for the fact that most adults and

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<v Speaker 1>even most older children don't really seem to have any

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<v Speaker 1>memories from before about the age of three or four.

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<v Speaker 1>And that number is slightly different depending on the culture

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<v Speaker 1>you grow up in and some other factors that we

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<v Speaker 1>may continue to explore in this series, but generally, on average,

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<v Speaker 1>around three or four is when the memories start kicking in,

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<v Speaker 1>and even then people don't seem to have as many

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<v Speaker 1>memories as they will for later years in life. That

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<v Speaker 1>the number of memories people seem to be able to

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<v Speaker 1>recall sort of goes up each year after that. More

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<v Speaker 1>from You or five, more from six, More from seven. Now,

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<v Speaker 1>if you haven't heard part one yet, you should probably

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<v Speaker 1>go back and check that one out first. It is

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<v Speaker 1>where it is where we learned that that Rob here

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<v Speaker 1>was indeed once a very naughty boy and smashed a

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<v Speaker 1>jar of cherries on the floor or something. What is

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<v Speaker 1>it you do. Well. I mean, I guess the naughty

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<v Speaker 1>part was going into the refridgerator to get them anyway,

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<v Speaker 1>because I don't think I was supposed to have them. Yeah,

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<v Speaker 1>were you explicitly forbidden cherries or I guess it's just

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<v Speaker 1>a general understanding. If you're a child, you should not

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<v Speaker 1>climb into the fridge to serve yourself anything. Well, you know,

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<v Speaker 1>I don't know. I guess looking back on it. As

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<v Speaker 1>a child, you're often sort of testing the boundaries of

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<v Speaker 1>your world, and part of a memory like that is

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<v Speaker 1>when you realize you're not supposed to Apparently I was

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<v Speaker 1>not supposed to go back and get cherries for a

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<v Speaker 1>number of reasons, some practical, uh, some maybe you know,

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<v Speaker 1>arguable from from my standpoint. But yeah, that's that's kind

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<v Speaker 1>of a There's a lot of stuff going on in

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<v Speaker 1>those early years, which I think is something we tried

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<v Speaker 1>to get across and all is that, Um, the brain

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<v Speaker 1>of an infant or a small child is not inert.

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<v Speaker 1>It is it is extremely busy, but the brain remembers

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<v Speaker 1>what it needs to remember. And uh, and so we're

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<v Speaker 1>going to continue with that in mind in this episode.

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<v Speaker 1>That is a scary and kind of thrilling headspace to

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<v Speaker 1>get back into the moment when you're like a child

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<v Speaker 1>and you're doing something where you you really don't know

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<v Speaker 1>if you are allowed to do this or not, and

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<v Speaker 1>you suspect that you might not be, but you it's

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<v Speaker 1>never been said outright, you know, or you just suspect

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<v Speaker 1>that you are, you know. I mean, there's there's so

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<v Speaker 1>much that that comes up in raising a child on

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<v Speaker 1>this end where you're like, oh, yeah, I can't really

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<v Speaker 1>be mad at him for thinking this or acting in

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<v Speaker 1>this way because we've never said don't approach whatever the

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<v Speaker 1>topic is this way. It's this is the learning experience. Yeah.

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<v Speaker 1>So to start us off today, I just wanted to

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<v Speaker 1>share something that I got to thinking about after the

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<v Speaker 1>last episode. So this particular tangent is not something I

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<v Speaker 1>have like direct scientific evidence for us, just something I

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<v Speaker 1>started wondering about after the last part in the series.

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<v Speaker 1>So I was thinking about childhood amnesia in the context

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<v Speaker 1>of another subject we covered, I guess sometime last year

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<v Speaker 1>it was the Hot Cold empathy Gap. Do you remember

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<v Speaker 1>this episode, Rob, I do, Yes. This is an observed

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<v Speaker 1>psychological phenomenon where we not only sometimes fail to understand

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<v Speaker 1>accurately model and predict the thoughts and behaviors of other people.

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<v Speaker 1>We not only have interpersonal failures of empathy, we also

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<v Speaker 1>sometimes fail to accurately model ourselves in different affective states,

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<v Speaker 1>so we have intra personal failures of empathy. So a

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<v Speaker 1>simple way to put this is that people who are

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<v Speaker 1>not currently in an affective state, so not currently angry

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<v Speaker 1>or not currently hungry or not currently sad, are actually

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<v Speaker 1>somewhat bad at at predicting how they themselves would react

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<v Speaker 1>in a situation if they were actually in one of

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<v Speaker 1>those states, and vice versa. If you are currently hungry,

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<v Speaker 1>you're not very good at predicting how you would behave

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<v Speaker 1>and react if you were not hungry. Yeah, like the

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<v Speaker 1>fear area, for example. I mean it's it's easy to

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<v Speaker 1>sort of rehearse what you're going to do in a

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<v Speaker 1>certain situation, but then when the frightening thing occurs, you're

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<v Speaker 1>in a different frame of mind and you may behave

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<v Speaker 1>entirely differently. I reminded of there's a great scene in

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<v Speaker 1>Congo with Ernie Hudson. Do you remember this scene where

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<v Speaker 1>he's he's a very cool cucumber. His character the whole movie,

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<v Speaker 1>there's a part where he's he's putting up a brave front,

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<v Speaker 1>but then when the scary thing happens involving a gorilla

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<v Speaker 1>like you, you turn back to him and he's he's

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<v Speaker 1>a he's moved away, and or he's run away just

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<v Speaker 1>a little bit, and asking what happened, he's like, I

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<v Speaker 1>ran away. Yeah. He had just given a speech about

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<v Speaker 1>how you can't run away because that will show Yeah,

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<v Speaker 1>then the gorilla will chase you, so you can't stand

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<v Speaker 1>your ground. But then I run away. Yes. So when

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<v Speaker 1>we're not in these affective states, we actually can't relate

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<v Speaker 1>very well to the person we are when we're in them,

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<v Speaker 1>and vice versa. When we're in them, we can't really

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<v Speaker 1>relate very well to the person we are when we're

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<v Speaker 1>not in them. And so the hot cold empathy gap

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<v Speaker 1>can be demonstrated over a span of only a few minutes.

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<v Speaker 1>But it got me thinking about a similar self reflective

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<v Speaker 1>empathy gap that applies not across different affective states, but

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<v Speaker 1>different stages of life. So what I'm talking about here

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<v Speaker 1>is when I think back on a memory of doing

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<v Speaker 1>something or saying something, or dressing a certain way or

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<v Speaker 1>liking a certain thing, When I was young, and especially

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<v Speaker 1>if I pick something embarrassing, but not just with embarrassing things,

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<v Speaker 1>with all kinds of things, I can often find myself

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<v Speaker 1>totally unable to relate to that person. I say that

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<v Speaker 1>thing that you've probably heard people say of similar similar

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<v Speaker 1>reactions to their own past. What was I thinking? And

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<v Speaker 1>at least when I say this, I truly often do

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<v Speaker 1>not know. It's like I cannot internally simulate the mindset

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<v Speaker 1>that led me to wear that T shirt, even though

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<v Speaker 1>it was me. I can't relate to that person, and

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<v Speaker 1>I can't even really remember or imagine what it was

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<v Speaker 1>like to be them, even though again it was me.

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<v Speaker 1>From what I gathered, this is a common experience. It's

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<v Speaker 1>it's I'm not alone here, right Oh yeah, yeah, I

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<v Speaker 1>mean it's like basically comes down to the reality that

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<v Speaker 1>we are not consistently the same across a small lengths

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<v Speaker 1>of time, much less across the course of a lifetime.

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<v Speaker 1>And yeah, I mean it's it's a you know, a

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<v Speaker 1>turn of phrase, what was I thinking? Sometimes we can

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<v Speaker 1>piece together some of what our thought press us as

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<v Speaker 1>were you know, you'd be like, well, I was a

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<v Speaker 1>teenager and I thought this band was cool, so of

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<v Speaker 1>course I wore that T shirt even if I would

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<v Speaker 1>not be into that band. And now as as as

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<v Speaker 1>a grown person or what have you, or with you know,

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<v Speaker 1>you know, it's a certain amount of of clarity based

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<v Speaker 1>on where you are now in life. But other times, yeah,

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<v Speaker 1>you may genuinely look back and you're like, I just

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<v Speaker 1>don't know what was going through my mind. I'm not

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<v Speaker 1>sure what the thought process was. I seem to have

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<v Speaker 1>a different thought process going on now. Yeah, And so

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<v Speaker 1>obviously it's not this way with all memories from different

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<v Speaker 1>stages of life. Like I have a feeling that I

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<v Speaker 1>can re experience or relate to lots of memories from

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<v Speaker 1>childhood but not other ones, And so I don't always

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<v Speaker 1>know what makes the difference. But I wonder if the

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<v Speaker 1>proportion of memories for behaviors and experiences we can no

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<v Speaker 1>longer empathize with tends to increase the farther back you

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<v Speaker 1>go into childhood. I don't know this is the case.

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<v Speaker 1>I'm wondering if it does, or if say it actually

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<v Speaker 1>doesn't go up in a linear fashion. You could imagine

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<v Speaker 1>it also like pequing in teenage years or something like that.

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<v Speaker 1>But so that's one question I was wondering about, and

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<v Speaker 1>then I was also wondering if there's any kind of

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<v Speaker 1>relationship between our current ability to empathize with our feelings

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<v Speaker 1>and behavior in a past event and our tendency to

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<v Speaker 1>actually remember that event in the first place. So, in

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<v Speaker 1>other words, are we more likely to remember doing or

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<v Speaker 1>feeling or saying something when we can empathize with it,

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<v Speaker 1>like when we can get back in that mind space,

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<v Speaker 1>and less likely to remember it when we can no

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<v Speaker 1>longer empathize with it. And I asked this specifically because Rob,

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<v Speaker 1>I wonder if you have the same experience. I feel

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<v Speaker 1>like a lot of these what was I thinking memories

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<v Speaker 1>are prompted by external intrusions, like seeing a photo of

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<v Speaker 1>yourself that you didn't expect to see, or having somebody say, hey,

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<v Speaker 1>do you remember when we did this or when you

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<v Speaker 1>said that yeah, yeah, And it does make me I

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<v Speaker 1>was thinking about this in terms of like childhood versus say,

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<v Speaker 1>like junior high teen years sort of reflections, or even

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<v Speaker 1>like early or really all of one's twenties. I guess,

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<v Speaker 1>depending on where you are in life, how from fire

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<v Speaker 1>removed you are from particular time period. But like for

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<v Speaker 1>very young children, it seems like so much of what

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<v Speaker 1>you end up doing and wearing, etc. Is almost entirely

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<v Speaker 1>shaped by your parents anyway. Yeah, yeah, so like what

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<v Speaker 1>was I thinking is not really a question because it's

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<v Speaker 1>like you weren't thinking, you were just doing or you

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<v Speaker 1>were just you wore this because it was provided to

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<v Speaker 1>you and everyone else in your family liked it, so

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<v Speaker 1>it seemed like you liked it. That sort of thing.

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<v Speaker 1>Not all the time, but like I feel like maybe

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<v Speaker 1>like eighty percent of the time that is something that

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<v Speaker 1>may be the case. But then it's when you're getting

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<v Speaker 1>into that area where you are willfully setting out on

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<v Speaker 1>your own, choosing things for yourself, that might be the

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<v Speaker 1>area where I mean, you're you're legitimately asking what was thinking?

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<v Speaker 1>What was my intention in all of that? That is

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<v Speaker 1>a good point, like what role agency or self control

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<v Speaker 1>has in the event that you're remembering? So yeah, I

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<v Speaker 1>don't know if our empathy gap with our past self

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<v Speaker 1>actually does just increase the farther back you go. I

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<v Speaker 1>wonder if that could be measured. But if it does,

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<v Speaker 1>I wonder how does that also relate to the relative

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<v Speaker 1>paucity of memories from early childhood and the foremost people

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<v Speaker 1>complete lack of memories from four ages three or four. Yeah, Now,

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<v Speaker 1>I this is interesting to think about. And one possible

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<v Speaker 1>answer to this might be, well, the reason that you

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<v Speaker 1>have trouble knowing or understand what you were thinking about

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<v Speaker 1>in a particular time might be because you have completely

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<v Speaker 1>blocked it out because their thought process was so traumatic

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<v Speaker 1>that you just had to erase it from like easy

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<v Speaker 1>access of the conscious mind. Ah, speaking of what we're rethinking,

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<v Speaker 1>I guess, as with many topics in psychology, unfortunately, if

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<v Speaker 1>you want to trace the history of how we understood

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<v Speaker 1>this over the past one hundred years, you really you

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<v Speaker 1>have to go back to Freud. Not because the Freudian

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<v Speaker 1>explanations carry any scientific currency today they almost never do. Instead,

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<v Speaker 1>it's just because you got to understand how influential Freudian

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<v Speaker 1>theories were in the history of how people thought about

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<v Speaker 1>this exactly. Yeah, yeah, and of course, yeah, we're talking

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<v Speaker 1>about Sigmund Freud here, Austrian neurologist and founder of psychoanalysis,

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<v Speaker 1>and he too explored the topic of quote unquote infantile amnesia,

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<v Speaker 1>postulating that these lost memories constitute repressed memories repressed due

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<v Speaker 1>to their psycho sexual nature. Here's a quote from Freud

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<v Speaker 1>Obviously in translation quote, I believe that the infantile amnesia,

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<v Speaker 1>which causes the individual to look upon his childhood as

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<v Speaker 1>if it were a prehistoric time and conceals from him

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<v Speaker 1>the beginning of his own sexual life. That this amnesia

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<v Speaker 1>is responsible for the fact that one does not usually

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<v Speaker 1>attribute any value to the infantile period in the development

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<v Speaker 1>of the sexual life. Right. So, I think the common

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<v Speaker 1>understanding of the Freudian view is that early childhood is

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<v Speaker 1>a time of strange sexual fixations and realizations that we

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<v Speaker 1>can't bear to think back about as adults, so we

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<v Speaker 1>repress those memories as a type of trauma. I don't

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<v Speaker 1>think there's any good empirical evidence for the Freudian psychosexual

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<v Speaker 1>view of development today. Yeah. Yeah, It frankly doesn't gel

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<v Speaker 1>with any of the science we've we've looked at in

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<v Speaker 1>our research for these episodes, and it's mainly worth mentioning

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<v Speaker 1>because of its place in the history of the topic

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<v Speaker 1>and so forth. But it's also it's interesting to think about,

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<v Speaker 1>like what's going on with this approach to infantile amnesia,

0:12:56.360 --> 0:13:00.800
<v Speaker 1>to the seeming lack of real, congrete memories of early life,

0:13:01.000 --> 0:13:03.080
<v Speaker 1>because you can think of them as sort of like

0:13:03.160 --> 0:13:07.200
<v Speaker 1>blank spots upon which you can you can focus ideas

0:13:07.280 --> 0:13:11.199
<v Speaker 1>like this, There's there's no possible memory there to contradict

0:13:11.280 --> 0:13:14.320
<v Speaker 1>the backward looking explanation. You know. Well, Yet not only

0:13:14.400 --> 0:13:16.640
<v Speaker 1>because it's a blank spot you can fill in with

0:13:16.679 --> 0:13:20.720
<v Speaker 1>your explanations, but because of the particular characteristics of memory

0:13:21.320 --> 0:13:25.959
<v Speaker 1>as a function of human brains, it's also actually not

0:13:26.120 --> 0:13:30.880
<v Speaker 1>only possible, but quite trivial to place memories. There are

0:13:30.960 --> 0:13:33.840
<v Speaker 1>things that feel like memories that do not reflect events

0:13:33.880 --> 0:13:36.320
<v Speaker 1>that actually happened. Yeah, it brings to mind that the

0:13:36.400 --> 0:13:40.160
<v Speaker 1>use of so called repressed memories not only in psychotherapy,

0:13:40.200 --> 0:13:43.320
<v Speaker 1>but in the pursuit of paranormal experiences as well, such

0:13:43.360 --> 0:13:48.719
<v Speaker 1>as alien abductions and ritual satanic abuse. Right, And this

0:13:48.760 --> 0:13:51.960
<v Speaker 1>is a really dangerous area because, for one thing, I

0:13:52.000 --> 0:13:56.120
<v Speaker 1>think it's important to acknowledge that it's impossible to rule

0:13:56.280 --> 0:14:01.520
<v Speaker 1>out the idea that repressed memories exist. Right. It is

0:14:01.720 --> 0:14:06.760
<v Speaker 1>possible that the brain somehow does retain memories that are

0:14:06.840 --> 0:14:11.720
<v Speaker 1>not easily retrieved with you know, just regular conscious effort,

0:14:11.760 --> 0:14:14.920
<v Speaker 1>but that could be retrieved by some other method. But

0:14:15.240 --> 0:14:19.200
<v Speaker 1>while it's possible, one thing that research makes very clear

0:14:19.800 --> 0:14:24.119
<v Speaker 1>is that it is incredibly easy to mistake false recovered

0:14:24.160 --> 0:14:29.680
<v Speaker 1>memories for real ones, and the false memories feel completely convincing,

0:14:29.800 --> 0:14:32.600
<v Speaker 1>just as real as actual memories. In fact, they are

0:14:32.640 --> 0:14:35.720
<v Speaker 1>often even stronger and more vivid than real memories. And

0:14:35.760 --> 0:14:38.720
<v Speaker 1>you can show this with experiments where you know, people

0:14:38.720 --> 0:14:41.760
<v Speaker 1>will say, like, we consulted with your family and they

0:14:42.880 --> 0:14:45.320
<v Speaker 1>they told us a story about a time, you know,

0:14:45.360 --> 0:14:47.680
<v Speaker 1>that you got lost at the playground, but then you

0:14:47.720 --> 0:14:51.120
<v Speaker 1>met this person and whatever, and this will be completely

0:14:51.160 --> 0:14:53.800
<v Speaker 1>made up for the purpose of the experiment, but many

0:14:53.920 --> 0:14:56.960
<v Speaker 1>people will start to believe that is a real memory

0:14:57.000 --> 0:15:00.960
<v Speaker 1>they have in their head. Just vividly imagine a scenario

0:15:01.160 --> 0:15:04.800
<v Speaker 1>proposed by someone else is often enough to make someone

0:15:04.880 --> 0:15:08.560
<v Speaker 1>totally convinced of it as a memory. Yeah, then these

0:15:09.200 --> 0:15:11.920
<v Speaker 1>alien abductions and ritual satanic abuses are both the topics

0:15:11.920 --> 0:15:15.160
<v Speaker 1>we've discussed on the show before. But like very briefly,

0:15:15.320 --> 0:15:18.600
<v Speaker 1>like just the the the idea is so heartbreaking that

0:15:18.680 --> 0:15:24.680
<v Speaker 1>you could be manipulated into creating a memory of trauma

0:15:24.800 --> 0:15:27.840
<v Speaker 1>and the memory would be traumatic like like once it

0:15:27.880 --> 0:15:31.960
<v Speaker 1>has been sort of created and or augmented in your memory,

0:15:32.360 --> 0:15:34.560
<v Speaker 1>like it's um you know, it's it's a thing that

0:15:34.680 --> 0:15:39.000
<v Speaker 1>is that is real to you. So yeah, but heartbreaking

0:15:39.080 --> 0:15:41.040
<v Speaker 1>is it as it is? It also just drives home

0:15:41.120 --> 0:15:44.160
<v Speaker 1>something that is possible in all of our memories and

0:15:44.200 --> 0:15:46.840
<v Speaker 1>really is going on at a less traumatic level with

0:15:46.960 --> 0:15:50.640
<v Speaker 1>so many everyday memories in our lives. Yes, and while

0:15:50.640 --> 0:15:53.040
<v Speaker 1>I would also point out that it seems especially easy

0:15:53.080 --> 0:15:55.520
<v Speaker 1>to do this with the idea of early childhood memories,

0:15:55.560 --> 0:15:58.880
<v Speaker 1>this also works for adults, like you can you can

0:15:58.960 --> 0:16:02.080
<v Speaker 1>get adults to remember events that did not take place

0:16:02.200 --> 0:16:06.000
<v Speaker 1>by by causing them to vividly imagine the event or

0:16:06.080 --> 0:16:18.960
<v Speaker 1>something like that. All right, well, we'll getting away from

0:16:19.000 --> 0:16:23.240
<v Speaker 1>from even the idea of alien abductions. Let's get back

0:16:23.280 --> 0:16:28.120
<v Speaker 1>into what the actual research seems to illuminate about this topic. Well,

0:16:28.160 --> 0:16:29.600
<v Speaker 1>one thing I think we should say at the beginning

0:16:29.720 --> 0:16:33.040
<v Speaker 1>is that it's still somewhat an open question why childhood

0:16:33.040 --> 0:16:37.280
<v Speaker 1>amnesia occurs, and there are competing theories that might that

0:16:37.320 --> 0:16:40.080
<v Speaker 1>are to some degree competing, but they might also be complementary.

0:16:40.120 --> 0:16:43.760
<v Speaker 1>There might be multiple factors contributing to this overall pattern

0:16:44.280 --> 0:16:48.800
<v Speaker 1>where most adults can not really remember much of anything

0:16:48.840 --> 0:16:51.400
<v Speaker 1>from before age about three or four, and then have

0:16:51.520 --> 0:16:56.120
<v Speaker 1>this gradual accumulation of more memories to about seven or eight.

0:16:56.600 --> 0:16:59.680
<v Speaker 1>We'll probably explore some hypotheses in this part and then

0:16:59.760 --> 0:17:02.040
<v Speaker 1>more or in the next part in this series, But

0:17:02.080 --> 0:17:05.359
<v Speaker 1>there was one I wanted to talk about because it

0:17:05.480 --> 0:17:10.879
<v Speaker 1>seems like a pretty straightforward explanation based on neural development,

0:17:10.920 --> 0:17:14.399
<v Speaker 1>the development of regions of the brain, especially a region

0:17:14.480 --> 0:17:17.760
<v Speaker 1>known as the hippocampus. And so this was in a

0:17:17.800 --> 0:17:21.960
<v Speaker 1>paper I was reading by Christina m. Alberini and Alessio

0:17:22.040 --> 0:17:26.040
<v Speaker 1>Travaglia published in the Journal of Neuroscience in twenty seventeen

0:17:26.359 --> 0:17:30.400
<v Speaker 1>called infantile amnesia a critical period of learning to learn

0:17:30.520 --> 0:17:34.840
<v Speaker 1>and remember. And this paper highlights a seeming paradox. So

0:17:34.920 --> 0:17:37.280
<v Speaker 1>on one hand, there's this phenomenon we've talked about at

0:17:37.359 --> 0:17:41.960
<v Speaker 1>length now, early experiences seem to be forgotten very rapidly,

0:17:42.600 --> 0:17:48.240
<v Speaker 1>and yet simultaneously, early experiences seem to be incredibly influential

0:17:48.440 --> 0:17:53.399
<v Speaker 1>on adult behavior and adult brain development, to the extent

0:17:53.480 --> 0:17:56.640
<v Speaker 1>that early childhood experience is a very well documented risk

0:17:56.720 --> 0:18:02.080
<v Speaker 1>factor for various adult psychopathologies and disorders. Just to cite

0:18:02.160 --> 0:18:06.800
<v Speaker 1>one example, there is extensive evidence that neglect during early

0:18:06.880 --> 0:18:11.560
<v Speaker 1>childhood development can lead to disorders, including depression and anxiety,

0:18:11.760 --> 0:18:15.520
<v Speaker 1>as well as learning and cognitive disabilities in later life.

0:18:15.920 --> 0:18:19.439
<v Speaker 1>And there are similar findings about childhood poverty leading to

0:18:19.560 --> 0:18:22.639
<v Speaker 1>cognitive and learning deficits that persist into later life. A

0:18:22.680 --> 0:18:25.359
<v Speaker 1>lot of these effects are thought to be at least

0:18:25.359 --> 0:18:29.040
<v Speaker 1>in part related to chronic stress in early childhood, though

0:18:29.040 --> 0:18:32.320
<v Speaker 1>the authors of this paper proposed that it might not

0:18:32.480 --> 0:18:35.400
<v Speaker 1>just be the effects of stress leading to these outcomes,

0:18:35.400 --> 0:18:39.560
<v Speaker 1>but also the absence of what they call quote enrichment

0:18:39.800 --> 0:18:45.880
<v Speaker 1>in episodic or declarative experiences in early development. So we

0:18:46.000 --> 0:18:50.320
<v Speaker 1>know that early childhood experiences have this profound impact on

0:18:51.200 --> 0:18:55.120
<v Speaker 1>how your brain works later in life, and yet much

0:18:55.200 --> 0:18:58.320
<v Speaker 1>of what we learn in this period cannot be recalled

0:18:58.440 --> 0:19:02.840
<v Speaker 1>later in narrative or episodic form. So the authors say, quote,

0:19:03.080 --> 0:19:06.639
<v Speaker 1>how then can memories that are rapidly forgotten and of

0:19:06.680 --> 0:19:10.359
<v Speaker 1>which there is virtually no recollection in adulthood exert a

0:19:10.520 --> 0:19:14.960
<v Speaker 1>lifelong effect on the brain and cognitive function. And the

0:19:15.040 --> 0:19:18.960
<v Speaker 1>answer that the authors of this paper propose lies in

0:19:19.240 --> 0:19:24.720
<v Speaker 1>the hippocampus. So the hippocampus is crucial for the formation

0:19:24.880 --> 0:19:28.399
<v Speaker 1>and maintenance of episodic memories. It's thought to be necessary

0:19:28.440 --> 0:19:31.840
<v Speaker 1>for certain kinds of learning for the encoding of long

0:19:31.920 --> 0:19:35.600
<v Speaker 1>term memory and related brain functions like spatial memory and

0:19:35.720 --> 0:19:39.560
<v Speaker 1>navigation of spaces. And an interesting fact is that this

0:19:39.600 --> 0:19:41.680
<v Speaker 1>is not true just of humans, but it's true of

0:19:41.760 --> 0:19:45.399
<v Speaker 1>humans and non human mammals. The hippocampus is part of

0:19:45.440 --> 0:19:48.600
<v Speaker 1>the limbic system, so it is part of the brain

0:19:48.640 --> 0:19:52.800
<v Speaker 1>that we share with other mammals, and the author is

0:19:52.960 --> 0:19:55.679
<v Speaker 1>right that in both humans and non human mammals. But

0:19:55.720 --> 0:20:00.480
<v Speaker 1>they call wwww memories, which I guess is more of

0:20:00.480 --> 0:20:02.320
<v Speaker 1>a shorthand when you type it than you say it

0:20:02.359 --> 0:20:05.840
<v Speaker 1>out loud. But that stands for who, what, when, and

0:20:05.920 --> 0:20:10.280
<v Speaker 1>where memories. So these are explicit memories that require conscious recollections.

0:20:10.480 --> 0:20:13.280
<v Speaker 1>That this would have some overlap with the idea of

0:20:13.280 --> 0:20:16.359
<v Speaker 1>like episodic memories, memories of like events that happened that

0:20:16.440 --> 0:20:19.280
<v Speaker 1>you can recall in detail. The authors say that these

0:20:19.320 --> 0:20:24.200
<v Speaker 1>memories are processed by the hippocampus dependent learning and memory system,

0:20:24.240 --> 0:20:27.600
<v Speaker 1>also known as the medial temporal lobe dependent learning and

0:20:27.720 --> 0:20:32.000
<v Speaker 1>memory system. So based on comparing what we know about

0:20:32.119 --> 0:20:36.400
<v Speaker 1>hippocampal development in humans with the results of studies based

0:20:36.520 --> 0:20:41.840
<v Speaker 1>on learning in early development in rats, the authors actually

0:20:41.920 --> 0:20:46.960
<v Speaker 1>argue that quote, the hippocampal memory system, like sensory functions

0:20:47.000 --> 0:20:52.200
<v Speaker 1>and language matures through experience and undergoes what they call

0:20:52.280 --> 0:20:56.640
<v Speaker 1>a developmental critical period. Now, they deal with a couple

0:20:56.680 --> 0:21:00.359
<v Speaker 1>of pre existing hypotheses about what's going on here. They

0:21:00.400 --> 0:21:05.720
<v Speaker 1>identify as the developmental hypothesis, which basically says that these

0:21:05.880 --> 0:21:10.160
<v Speaker 1>wwww memories, they are not stored in the long term

0:21:10.240 --> 0:21:15.640
<v Speaker 1>quote because the hippocampus is immature and therefore unable to process, consolidate,

0:21:15.680 --> 0:21:20.120
<v Speaker 1>and store contextual and episodic representation. So it's just functionally

0:21:20.280 --> 0:21:23.439
<v Speaker 1>not competent to do this yet. And then on the

0:21:23.480 --> 0:21:27.520
<v Speaker 1>other hand, there's this hypothesis known as the retrieval hypothesis,

0:21:27.560 --> 0:21:31.240
<v Speaker 1>which quote posits that infantile memories are not gone, but

0:21:31.320 --> 0:21:34.760
<v Speaker 1>are instead stored in some form that cannot be expressed

0:21:35.160 --> 0:21:40.040
<v Speaker 1>due to retrieval failure, and they essentially thread the needle.

0:21:40.080 --> 0:21:43.560
<v Speaker 1>They argue that both of these kind of get something right,

0:21:43.640 --> 0:21:46.919
<v Speaker 1>but neither one is exactly right, and instead they end

0:21:47.000 --> 0:21:50.840
<v Speaker 1>up arguing that the hippocampus and the hipocampal learning system

0:21:51.400 --> 0:21:55.600
<v Speaker 1>are very active in early childhood and they are very

0:21:55.680 --> 0:22:01.879
<v Speaker 1>much processing experiences during this early developmental period. But instead

0:22:02.040 --> 0:22:05.680
<v Speaker 1>of storing memories exactly the same way it will once

0:22:05.720 --> 0:22:09.760
<v Speaker 1>it is a mature organ it is learning how to learn.

0:22:11.520 --> 0:22:13.439
<v Speaker 1>I also have to mention here, though, that it is

0:22:13.480 --> 0:22:17.960
<v Speaker 1>interesting that the developmental hypothesis and the retrieval hypothesis, both

0:22:17.960 --> 0:22:22.920
<v Speaker 1>of these in their own way reflect different former ideas

0:22:23.000 --> 0:22:26.920
<v Speaker 1>about the minds of young children. Developmental being well, like,

0:22:26.960 --> 0:22:29.160
<v Speaker 1>that's not a full blown human yet, of course, it's

0:22:29.200 --> 0:22:31.600
<v Speaker 1>not gonna think the way we think or remember the

0:22:31.640 --> 0:22:34.600
<v Speaker 1>way we think. And in the retrieval hypothesis, it's kind

0:22:34.600 --> 0:22:37.359
<v Speaker 1>of in some you know, it's not exactly like Freud,

0:22:37.400 --> 0:22:39.160
<v Speaker 1>but you know, it gets into that similar area, like, oh,

0:22:39.280 --> 0:22:41.320
<v Speaker 1>those memories are there, They're just not in a way

0:22:41.320 --> 0:22:43.320
<v Speaker 1>in there in a place that we can easily get

0:22:43.359 --> 0:22:46.160
<v Speaker 1>to them, right. And I think these authors think that

0:22:46.200 --> 0:22:49.520
<v Speaker 1>there is an element of truth to both of these views,

0:22:49.520 --> 0:22:53.040
<v Speaker 1>but that neither one is exactly correct. That instead, it's

0:22:53.480 --> 0:22:58.360
<v Speaker 1>that the hippocampus is working really hard to process experiences

0:22:58.440 --> 0:23:00.760
<v Speaker 1>during this time, but the main thing it's doing with

0:23:00.760 --> 0:23:05.280
<v Speaker 1>those experiences is learning how to learn. So the hippocampus

0:23:05.440 --> 0:23:09.480
<v Speaker 1>does store memories, which can be maintained, they say, through

0:23:09.560 --> 0:23:13.399
<v Speaker 1>frequent recalls, but they say without some form of ongoing

0:23:13.440 --> 0:23:18.280
<v Speaker 1>recall or subsequent activation or modulation, those memories can tend

0:23:18.359 --> 0:23:21.679
<v Speaker 1>to decay rather quickly. And so they say, quote the

0:23:21.720 --> 0:23:25.600
<v Speaker 1>types of experience to which an individual is exposed during

0:23:25.680 --> 0:23:29.959
<v Speaker 1>development shape learning abilities an important implication that highlights the

0:23:30.000 --> 0:23:34.640
<v Speaker 1>fundamental roles of developmental environments. So this period is very important,

0:23:34.640 --> 0:23:37.480
<v Speaker 1>and it does change the brain in a way that

0:23:37.520 --> 0:23:40.560
<v Speaker 1>will affect the person throughout the rest of their life.

0:23:41.480 --> 0:23:44.800
<v Speaker 1>But a lot of that, they argue, is through affecting

0:23:44.880 --> 0:23:48.399
<v Speaker 1>how the hippocampus develops and thus how the brain learns

0:23:48.480 --> 0:23:51.280
<v Speaker 1>to learn. And I'm not going to go into great

0:23:51.320 --> 0:23:55.840
<v Speaker 1>granular detail on what the mechanisms are within this, but

0:23:56.000 --> 0:24:00.480
<v Speaker 1>basically they propose a process by which there's sort of

0:24:00.480 --> 0:24:04.920
<v Speaker 1>a sequence of different stages of development within critical periods

0:24:05.040 --> 0:24:07.480
<v Speaker 1>for development in the brain. And this is true of

0:24:07.760 --> 0:24:11.919
<v Speaker 1>not just learning and memory. It's true of like sensory functions,

0:24:11.920 --> 0:24:15.359
<v Speaker 1>like certain sensory things come online and the development of

0:24:15.400 --> 0:24:18.840
<v Speaker 1>one seems to affect the development of the subsequent one,

0:24:18.920 --> 0:24:21.360
<v Speaker 1>and then the next one and so forth. And they

0:24:21.440 --> 0:24:23.760
<v Speaker 1>argue that the same thing may well be happening with

0:24:23.880 --> 0:24:29.800
<v Speaker 1>the maturation of hippocampus dependent learning. So they say, quote,

0:24:29.840 --> 0:24:33.399
<v Speaker 1>our hypothesis is supported by the observation that complex hippocampal

0:24:33.520 --> 0:24:38.120
<v Speaker 1>learning takes place only after simple learning has matured. For example,

0:24:38.160 --> 0:24:41.120
<v Speaker 1>the ability to learn about a single queue or object

0:24:41.400 --> 0:24:45.360
<v Speaker 1>seems to mature earlier than episodic learning and memory, which

0:24:45.400 --> 0:24:49.240
<v Speaker 1>require the more complex function of binding together several objects,

0:24:49.280 --> 0:24:53.560
<v Speaker 1>sequences and time. Again, this is the four W learning.

0:24:54.040 --> 0:24:57.560
<v Speaker 1>And then finally they say, thus we speculate the different

0:24:57.560 --> 0:25:03.040
<v Speaker 1>types of hippocampal learning mature sequence in order of increasing complexity.

0:25:03.320 --> 0:25:06.960
<v Speaker 1>So they have like a diagram where they they speculate

0:25:07.000 --> 0:25:09.879
<v Speaker 1>that it might go sort of learning about objects and

0:25:09.920 --> 0:25:13.960
<v Speaker 1>then learning about places, and then learning about space more generally,

0:25:14.240 --> 0:25:18.280
<v Speaker 1>and then finally the four W learning. And but once

0:25:18.320 --> 0:25:19.720
<v Speaker 1>again kind of gotting back to what we were talking

0:25:19.720 --> 0:25:22.879
<v Speaker 1>about in the first episode, it's like childhood and chata

0:25:23.000 --> 0:25:26.280
<v Speaker 1>development as a series of gates that you pass through

0:25:26.400 --> 0:25:30.880
<v Speaker 1>as a series of phases that you progress through towards

0:25:31.440 --> 0:25:34.800
<v Speaker 1>full integration into society as an adult. Yeah, and under

0:25:34.840 --> 0:25:38.240
<v Speaker 1>this model, at least how and when you pass through

0:25:38.280 --> 0:25:40.840
<v Speaker 1>the previous gate affects how and when you pass through

0:25:40.880 --> 0:25:43.080
<v Speaker 1>the next gate and the next gate and the next gate.

0:25:43.680 --> 0:25:47.000
<v Speaker 1>But also too as I said earlier that this is

0:25:47.119 --> 0:25:51.399
<v Speaker 1>one take within this sort of broader genre of explanations

0:25:51.960 --> 0:25:54.720
<v Speaker 1>of the of childhood amnesia. This is the sort of

0:25:54.760 --> 0:26:09.000
<v Speaker 1>the structural brain development type argument. Now, there are some

0:26:09.040 --> 0:26:13.239
<v Speaker 1>other types of explanations, maybe some involving language interestingly and

0:26:13.359 --> 0:26:16.160
<v Speaker 1>other things, but maybe we will save that for the

0:26:16.240 --> 0:26:19.680
<v Speaker 1>next episode, because I know Rob you today in your

0:26:19.680 --> 0:26:23.679
<v Speaker 1>heart there's there's a burning icon on the surface of

0:26:23.680 --> 0:26:26.159
<v Speaker 1>your heart and it is in the shape of a

0:26:26.440 --> 0:26:31.560
<v Speaker 1>super baby. Yeah, we mentioned the possibility of discussing mythic babies,

0:26:31.680 --> 0:26:35.840
<v Speaker 1>babies of religious significance, and actually we actually heard at

0:26:35.880 --> 0:26:37.480
<v Speaker 1>least from a couple of people that were like, yes,

0:26:37.560 --> 0:26:40.880
<v Speaker 1>bring on the myth babies. So yeah, to whatever extent

0:26:41.000 --> 0:26:43.640
<v Speaker 1>it helps us understand this topic, we will give you

0:26:43.960 --> 0:26:48.639
<v Speaker 1>mythic babies that to some degree each exhibits superior abilities

0:26:48.680 --> 0:26:52.080
<v Speaker 1>and or cognition or something else that's worth touching on.

0:26:52.560 --> 0:26:55.760
<v Speaker 1>So in general, though, I think in most, if not all,

0:26:55.800 --> 0:26:57.560
<v Speaker 1>these examples, we're going to be touching on a very

0:26:57.600 --> 0:27:03.600
<v Speaker 1>widespread religious archetype of the divine boy. And you know,

0:27:03.640 --> 0:27:07.040
<v Speaker 1>once you you see it, you you can recognize it

0:27:07.080 --> 0:27:11.200
<v Speaker 1>in all its various forms and incarnations. And I suppose,

0:27:11.280 --> 0:27:13.680
<v Speaker 1>especially in modern media, you also have to consider it's

0:27:13.680 --> 0:27:18.240
<v Speaker 1>opposite in the form of various like Damiens and various

0:27:18.240 --> 0:27:23.359
<v Speaker 1>hell children, right, yeah, the Cursed Boy. Yeah. Well, I

0:27:23.359 --> 0:27:25.879
<v Speaker 1>mean I almost think that in the modern era we

0:27:26.720 --> 0:27:28.399
<v Speaker 1>I'm about to say something I don't really know it

0:27:28.480 --> 0:27:30.240
<v Speaker 1>is true. Okay, well, we'd go with it anyway. What

0:27:30.280 --> 0:27:32.080
<v Speaker 1>I was going to say is it seems like today

0:27:32.160 --> 0:27:37.960
<v Speaker 1>we're more likely to interpret a child with like superabilities

0:27:38.040 --> 0:27:42.399
<v Speaker 1>or super intellect as creepy rather than as something really cool.

0:27:43.880 --> 0:27:47.640
<v Speaker 1>You know. Like's more, we're more predisposed to the Damian

0:27:47.680 --> 0:27:51.119
<v Speaker 1>direction than the than the child you know, the child

0:27:51.200 --> 0:27:54.879
<v Speaker 1>sage direction. Yeah, and I think it's very well illustrated

0:27:54.920 --> 0:27:57.080
<v Speaker 1>in a couple of fictional examples I'll bring up here

0:27:57.080 --> 0:27:59.280
<v Speaker 1>in a bit too. Yeah. That it's even if you're

0:27:59.720 --> 0:28:03.440
<v Speaker 1>going for the divine, you end up touching on the uncanny,

0:28:03.680 --> 0:28:06.359
<v Speaker 1>because it is there is an uncanny aspect to it,

0:28:06.440 --> 0:28:08.560
<v Speaker 1>for sure, if you're imagining like a baby that has

0:28:08.880 --> 0:28:13.240
<v Speaker 1>or a small child that has like the rational demeanor

0:28:13.320 --> 0:28:16.040
<v Speaker 1>of a full blown adult. All right, well, let's let's

0:28:16.040 --> 0:28:18.639
<v Speaker 1>start with baby Jesus, who we've talked about on the

0:28:18.640 --> 0:28:20.640
<v Speaker 1>show before. I think we did a whole episode one

0:28:20.720 --> 0:28:25.440
<v Speaker 1>Christmas about images of the Christ Child from Renaissance art

0:28:25.440 --> 0:28:28.200
<v Speaker 1>that look like tiny ugly men and why they look

0:28:28.240 --> 0:28:30.159
<v Speaker 1>like tiny ugly men. Go back and listen to that

0:28:30.200 --> 0:28:34.640
<v Speaker 1>if you need more weird baby action. But yeah, depictions

0:28:34.680 --> 0:28:39.560
<v Speaker 1>of the Christ Child in the history of Western art,

0:28:40.240 --> 0:28:43.920
<v Speaker 1>it varies greatly from believable human infant to tiny mandlings

0:28:44.000 --> 0:28:47.920
<v Speaker 1>that sometimes exude of philosophic air other times look like

0:28:48.000 --> 0:28:52.320
<v Speaker 1>vaguely grumpy getting into that, you know what we've talked

0:28:52.320 --> 0:28:55.680
<v Speaker 1>about in the last episode about babies or like are

0:28:55.680 --> 0:28:58.400
<v Speaker 1>like old people, and we can't quite get that out

0:28:58.400 --> 0:29:03.000
<v Speaker 1>of our heads. And we have accounts of the adventures

0:29:03.040 --> 0:29:06.840
<v Speaker 1>that range from basically nothing from just like Christ's early

0:29:06.920 --> 0:29:11.720
<v Speaker 1>life being just a just unrecorded, to other traditions such

0:29:11.760 --> 0:29:15.000
<v Speaker 1>as the like Christ's role lowering the not just Christ,

0:29:15.000 --> 0:29:17.960
<v Speaker 1>but the Christ infant lowering Christmas gifts from Heaven on

0:29:18.000 --> 0:29:21.080
<v Speaker 1>a golden string. You know that is a that is

0:29:21.080 --> 0:29:24.520
<v Speaker 1>a tradition in uh in parts of Europe, to other

0:29:24.640 --> 0:29:27.400
<v Speaker 1>even wilder adventures. Oh well, Rob, I think you're trying

0:29:27.400 --> 0:29:29.840
<v Speaker 1>to set me up to talk about the The infancy

0:29:29.880 --> 0:29:33.640
<v Speaker 1>Gospel of Thomas is that right. Yes, okay, this is

0:29:33.640 --> 0:29:36.480
<v Speaker 1>an ancient text that we have discussed off Mike here.

0:29:36.600 --> 0:29:40.240
<v Speaker 1>So uh. You know, if you read the four gospels

0:29:40.320 --> 0:29:43.920
<v Speaker 1>that are canonical to most Christians, the ones that are

0:29:43.920 --> 0:29:47.080
<v Speaker 1>in the New Testament, there's very little about the baby Jesus.

0:29:47.160 --> 0:29:51.400
<v Speaker 1>We don't get really many stories of what Jesus did

0:29:51.480 --> 0:29:53.960
<v Speaker 1>before he was a full grown man. Two of the

0:29:54.040 --> 0:29:57.360
<v Speaker 1>gospels have a story of his birth, Matthew and Luke do,

0:29:57.560 --> 0:29:59.680
<v Speaker 1>but he doesn't do anything, or he just gets born.

0:30:00.360 --> 0:30:03.800
<v Speaker 1>There's really only one story in the canonical gospels of

0:30:04.040 --> 0:30:07.600
<v Speaker 1>the of the baby Jesus or the boy Jesus, and

0:30:07.640 --> 0:30:11.080
<v Speaker 1>that is the so called finding at the Temple story

0:30:11.200 --> 0:30:14.120
<v Speaker 1>in the Gospel of Luke, which is essentially kind of

0:30:14.120 --> 0:30:18.760
<v Speaker 1>a boy wonder story. It is that Mary and Joseph

0:30:18.120 --> 0:30:20.920
<v Speaker 1>take take Jesus to the temple and then they leave

0:30:21.080 --> 0:30:23.479
<v Speaker 1>and then realize that he's not with them anymore, so

0:30:23.560 --> 0:30:26.200
<v Speaker 1>they go back to the temple and he is there

0:30:26.240 --> 0:30:29.840
<v Speaker 1>teaching the wise men about the about the law and

0:30:29.920 --> 0:30:33.680
<v Speaker 1>about the scripture. So he's showing off just his his

0:30:33.760 --> 0:30:37.200
<v Speaker 1>great learning and intellect even as a child. Yes, yes,

0:30:37.320 --> 0:30:41.080
<v Speaker 1>I definitely remember this one from Sunday School Days of Old.

0:30:41.480 --> 0:30:45.880
<v Speaker 1>But if you go outside of the New Testament canon,

0:30:46.200 --> 0:30:49.640
<v Speaker 1>there are gospels from the ancient world that do talk

0:30:49.680 --> 0:30:52.440
<v Speaker 1>about They tell other stories of Jesus as a child,

0:30:52.920 --> 0:30:58.120
<v Speaker 1>including the I frankly hilarious Infancy Gospel of Thomas. This

0:30:58.200 --> 0:31:00.880
<v Speaker 1>is a text from I think is generally believed to

0:31:00.920 --> 0:31:04.160
<v Speaker 1>be from the second century that you can find and

0:31:04.600 --> 0:31:07.920
<v Speaker 1>read online in an English translation. Translation I found was

0:31:08.080 --> 0:31:12.520
<v Speaker 1>by Mr James from Clarendon Press, Oxford, nineteen twenty four,

0:31:13.200 --> 0:31:16.440
<v Speaker 1>published in a collection called the Apocryphal New Testament. I

0:31:16.480 --> 0:31:20.320
<v Speaker 1>think the Infancy Gospel of Thomas is sometimes considered a

0:31:20.360 --> 0:31:24.280
<v Speaker 1>Gnostic text, but I know there are some texts that

0:31:24.360 --> 0:31:27.800
<v Speaker 1>were previously considered gnostic that now scholars don't so much

0:31:27.880 --> 0:31:29.680
<v Speaker 1>think of his gnostics, So I'm not sure where this

0:31:30.360 --> 0:31:34.320
<v Speaker 1>lands on the gnosticism scale of today. But the stories

0:31:34.360 --> 0:31:40.160
<v Speaker 1>in it are wild and consist of child Jesus running around,

0:31:40.400 --> 0:31:44.240
<v Speaker 1>well actually Jesus basically in this is Damien from the Omen.

0:31:44.320 --> 0:31:48.680
<v Speaker 1>He's just running around cursing and killing other children. So

0:31:48.760 --> 0:31:51.840
<v Speaker 1>there's like a scene where he is playing by a

0:31:51.920 --> 0:31:55.760
<v Speaker 1>brook and he at one point he takes these He

0:31:55.840 --> 0:31:59.680
<v Speaker 1>takes clay and fashions that into twelve little birds made

0:31:59.680 --> 0:32:03.160
<v Speaker 1>out of clay. And then baby Jesus is accused of

0:32:03.200 --> 0:32:06.240
<v Speaker 1>having violated the Sabbath because he did this on the

0:32:06.280 --> 0:32:11.040
<v Speaker 1>Sabbath day. And then he gets mad and rebukes that,

0:32:11.120 --> 0:32:15.760
<v Speaker 1>and he turns the clay sparrows into living sparrows and

0:32:15.800 --> 0:32:18.360
<v Speaker 1>they fly away. I have to say to this, this

0:32:18.440 --> 0:32:20.200
<v Speaker 1>version of it that you shared with me, it's really

0:32:20.200 --> 0:32:22.040
<v Speaker 1>hard not to read it in your head in the

0:32:22.120 --> 0:32:26.400
<v Speaker 1>voice of like an ecclesiastical eric Idol from Monty Python

0:32:26.680 --> 0:32:28.560
<v Speaker 1>than in the Holy Grail, you know, reading about the

0:32:28.840 --> 0:32:32.160
<v Speaker 1>Holy hand grenade. Okay, I'm not gonna do eric Idle voice,

0:32:32.160 --> 0:32:34.160
<v Speaker 1>but you can imagine eric Idol as I read from

0:32:34.200 --> 0:32:36.680
<v Speaker 1>the following. This is the Mr. James translation. It says,

0:32:36.880 --> 0:32:39.520
<v Speaker 1>but the son of Annas the scribe, was standing there

0:32:39.520 --> 0:32:41.880
<v Speaker 1>with Joseph, and he took a branch of a willow

0:32:41.960 --> 0:32:45.920
<v Speaker 1>and dispersed the waters which Jesus had gathered together. Oh yeah, Jesus,

0:32:45.920 --> 0:32:49.640
<v Speaker 1>like he gathered together waters from the from the brook.

0:32:49.680 --> 0:32:52.840
<v Speaker 1>I guess. So he does this. And when Jesus saw

0:32:52.880 --> 0:32:56.640
<v Speaker 1>what was done, he was wroth and said, unto him, oh, evil,

0:32:57.000 --> 0:33:01.400
<v Speaker 1>ungodly and foolish one, what hurt the pools and the waters.

0:33:01.480 --> 0:33:05.479
<v Speaker 1>Do thee behold now? Also, thou shalt be withered like

0:33:05.560 --> 0:33:09.840
<v Speaker 1>a tree, and shalt not bear leaves, neither root nor fruit.

0:33:10.240 --> 0:33:14.400
<v Speaker 1>And straightway, that lad withered up wholly. But Jesus departed

0:33:14.440 --> 0:33:17.240
<v Speaker 1>and went onto Joseph's house. But the parents of him

0:33:17.280 --> 0:33:20.280
<v Speaker 1>that was withered took him up, bewailing his youth, and

0:33:20.360 --> 0:33:23.320
<v Speaker 1>brought him to Joseph and accused him for that, Thou

0:33:23.400 --> 0:33:27.320
<v Speaker 1>hast such a child, which doth such deeds. And then

0:33:27.600 --> 0:33:30.240
<v Speaker 1>I'm not going to keep reading, but it goes. Jesus

0:33:30.280 --> 0:33:32.560
<v Speaker 1>gets like mad at the people who were accusing them,

0:33:32.600 --> 0:33:36.840
<v Speaker 1>and further curses and kills people. It's intense. So the

0:33:36.960 --> 0:33:41.360
<v Speaker 1>kid Jesus straight space vampire. This kid essentially yes, withered

0:33:41.440 --> 0:33:43.800
<v Speaker 1>him right there on the spot. It's like, yeah, it's

0:33:43.800 --> 0:33:48.400
<v Speaker 1>like the movie Life Force. So it's interesting. I don't know.

0:33:48.960 --> 0:33:52.320
<v Speaker 1>One thing I don't fully understand is how this type

0:33:52.320 --> 0:33:56.600
<v Speaker 1>of story would have been received by its intended audience.

0:33:56.760 --> 0:33:59.600
<v Speaker 1>So if you are one of the people reading this

0:33:59.680 --> 0:34:02.160
<v Speaker 1>story in the second century and you think this is

0:34:02.200 --> 0:34:05.600
<v Speaker 1>an authentic story about the child Jesus, like what are

0:34:05.640 --> 0:34:08.759
<v Speaker 1>you supposed to think about it? Like? Wow, he did

0:34:09.200 --> 0:34:12.279
<v Speaker 1>you know he really did show that kid or I'm

0:34:12.320 --> 0:34:14.640
<v Speaker 1>not sure. Yeah, yeah, Like they're a different way. You

0:34:14.680 --> 0:34:16.920
<v Speaker 1>can sort of read this and instantly go in the

0:34:17.000 --> 0:34:19.680
<v Speaker 1>Damien direction, like that's dangerous for a child to have

0:34:19.719 --> 0:34:22.520
<v Speaker 1>those kind of powers, or I can easily imagine someone

0:34:22.560 --> 0:34:26.520
<v Speaker 1>going in a more sort of theological direction, like what

0:34:26.600 --> 0:34:29.920
<v Speaker 1>does this say about like the power and authority of

0:34:30.000 --> 0:34:34.360
<v Speaker 1>Christ and so forth? But yeah, it's it's certainly a

0:34:34.360 --> 0:34:37.279
<v Speaker 1>head scratcher for us. Anyway. I think later in the

0:34:37.280 --> 0:34:40.920
<v Speaker 1>text he does sort of take back or magically undo

0:34:41.320 --> 0:34:44.080
<v Speaker 1>at least some, maybe all, of his curses and killings.

0:34:44.200 --> 0:34:47.239
<v Speaker 1>So okay, well that that would that would that would

0:34:47.239 --> 0:34:50.120
<v Speaker 1>sound appropriate? Yeah all right, well let's move through some

0:34:50.160 --> 0:34:54.880
<v Speaker 1>other examples from major world religions. First stop, the infant Muhammad,

0:34:55.520 --> 0:34:59.360
<v Speaker 1>so according to the Prophet Muhammad and Ritual by Marion

0:34:59.440 --> 0:35:02.160
<v Speaker 1>Holmes cat It's published and in twenty tens the Cambridge

0:35:02.160 --> 0:35:06.320
<v Speaker 1>Companion to Muhammad. There are also miraculous accounts of Muhammad

0:35:06.360 --> 0:35:09.520
<v Speaker 1>as a child. Quote as depicted in the most widely

0:35:09.560 --> 0:35:13.520
<v Speaker 1>circulated molded texts, the infant prophet was a luminous figure

0:35:13.560 --> 0:35:17.520
<v Speaker 1>whose radiance ignited his mother's room, and whose Holiness blessed

0:35:17.560 --> 0:35:20.759
<v Speaker 1>all who approached him. So there are accounts of him

0:35:20.880 --> 0:35:23.919
<v Speaker 1>as an infant causing the breast of his foster mother,

0:35:24.000 --> 0:35:26.839
<v Speaker 1>who was also caring for another child, to overflow with

0:35:26.880 --> 0:35:31.120
<v Speaker 1>sustaining milk. This was in a time of drought and famine,

0:35:31.120 --> 0:35:33.560
<v Speaker 1>if I remember correctly. And also it said that her

0:35:33.600 --> 0:35:37.600
<v Speaker 1>emaciated donkey was invigorated simply by being in the presence

0:35:37.640 --> 0:35:40.040
<v Speaker 1>of the child. Okay, so one could see this as

0:35:40.520 --> 0:35:44.240
<v Speaker 1>a legend of the prophet sort of prefiguring the future

0:35:44.360 --> 0:35:48.680
<v Speaker 1>blessings he would help facilitate bringing even in his childhood

0:35:48.760 --> 0:35:51.480
<v Speaker 1>or even as a baby. Yeah, his whole presence is

0:35:51.520 --> 0:35:54.160
<v Speaker 1>just kind of brilliant and empowering, all right. Up next,

0:35:54.480 --> 0:35:57.120
<v Speaker 1>baby Krishna or Bala Krishna, which I think just means

0:35:57.120 --> 0:35:59.400
<v Speaker 1>like the child Krishna or kid Krishna or something to

0:35:59.440 --> 0:36:03.560
<v Speaker 1>that effect. This is, of course, Krishna is the blueskinned

0:36:03.600 --> 0:36:06.799
<v Speaker 1>avatar of Vishnu who plays a major role in Hinduism.

0:36:07.280 --> 0:36:10.360
<v Speaker 1>But he was also once a baby, a little blueskinned baby,

0:36:10.760 --> 0:36:12.799
<v Speaker 1>and there are a lot of tales of him and

0:36:12.840 --> 0:36:15.560
<v Speaker 1>his exploits, and generally speaking, these tales tend to exhibit

0:36:15.800 --> 0:36:18.439
<v Speaker 1>a very young child with abilities beyond his years, which

0:36:18.480 --> 0:36:20.040
<v Speaker 1>is very much, you know, a part of the whole

0:36:20.040 --> 0:36:24.000
<v Speaker 1>divine boy archetype. But there's still also a trickster element

0:36:24.040 --> 0:36:26.080
<v Speaker 1>to him as well, with the main thing that he

0:36:26.120 --> 0:36:28.840
<v Speaker 1>does being the stealing of butter, like it's such a

0:36:28.840 --> 0:36:32.360
<v Speaker 1>big deal. You'll find numerous images and illustrations of this

0:36:32.640 --> 0:36:38.000
<v Speaker 1>of of blueskinned Krishna stealing a little butter. And so

0:36:38.120 --> 0:36:40.880
<v Speaker 1>you have infant Krishna also doing things that are not

0:36:40.960 --> 0:36:44.000
<v Speaker 1>necessarily are certainly not attributes of the adult Christna, like

0:36:44.040 --> 0:36:47.200
<v Speaker 1>adult Krishna is not going around stealing butter. Wait a minute,

0:36:47.239 --> 0:36:50.399
<v Speaker 1>so you attached a picture of Bala Krishna here, and

0:36:50.520 --> 0:36:53.600
<v Speaker 1>does he have his hand in a butter jar? I

0:36:53.640 --> 0:36:57.640
<v Speaker 1>believe so. I believe that is what this image represents.

0:36:57.640 --> 0:37:00.880
<v Speaker 1>And there are numerous images that have this basic this

0:37:01.280 --> 0:37:04.840
<v Speaker 1>this basic theme going on. This is his trying to

0:37:04.880 --> 0:37:10.680
<v Speaker 1>get the Marischino cherries experience exactly. There's also another tale

0:37:10.680 --> 0:37:13.239
<v Speaker 1>that I ran across um and this is one of

0:37:13.440 --> 0:37:18.640
<v Speaker 1>another child accusing child Krishna of eating mud. So basically saying, mom,

0:37:18.840 --> 0:37:21.959
<v Speaker 1>Krishna is eating mud, make him stop right, and so

0:37:22.120 --> 0:37:25.839
<v Speaker 1>his foster mother says, okay, Krishna, open your mouth, let's see.

0:37:26.520 --> 0:37:29.320
<v Speaker 1>And then he opens his mouth, but within his mouth

0:37:29.400 --> 0:37:32.880
<v Speaker 1>she sees herself and then has a cosmic vision of

0:37:32.920 --> 0:37:38.560
<v Speaker 1>all universal matter within um. So so that that I

0:37:38.680 --> 0:37:40.919
<v Speaker 1>love because it starts out like seeming like a very

0:37:41.040 --> 0:37:43.920
<v Speaker 1>childhood story and then takes a sharp turn into more

0:37:44.200 --> 0:37:47.280
<v Speaker 1>the sort of anale and become death, the destroy of worlds.

0:37:47.360 --> 0:37:49.759
<v Speaker 1>You know, that's sort of um aspect of the of

0:37:49.840 --> 0:37:54.880
<v Speaker 1>the grown Krishna. Because all of my references are lowbrow trash.

0:37:54.920 --> 0:37:59.720
<v Speaker 1>What I'm imagining with this inspiring myth is Tim Curry

0:37:59.840 --> 0:38:03.839
<v Speaker 1>is Pennywise opening his mouth to show the deadlights. Oh yeah, yeah,

0:38:03.880 --> 0:38:07.080
<v Speaker 1>I mean kind of a similar vibe, except on the

0:38:07.400 --> 0:38:10.720
<v Speaker 1>sacred end of the spectrum, as opposed to to the horrific.

0:38:11.080 --> 0:38:14.120
<v Speaker 1>All right, next up, baby Buddha. Yes, And I have

0:38:14.160 --> 0:38:16.080
<v Speaker 1>to admit I hadn't really thought about this as much

0:38:16.080 --> 0:38:18.960
<v Speaker 1>of a possibility, because first of all, I wasn't familiar

0:38:18.960 --> 0:38:21.640
<v Speaker 1>with any stories of the historical Buddha as an infant,

0:38:21.960 --> 0:38:25.600
<v Speaker 1>and I sort of go to understanding of Sidharta Gattama,

0:38:26.680 --> 0:38:28.960
<v Speaker 1>the man who would become the Buddha, is that of

0:38:29.000 --> 0:38:32.040
<v Speaker 1>the of a prince who undergoes an existential crisis and

0:38:32.080 --> 0:38:35.799
<v Speaker 1>turns his back on riches to instead pursue equanimity, right,

0:38:35.840 --> 0:38:38.160
<v Speaker 1>I mean, that's that's kind of the standard. But there

0:38:38.160 --> 0:38:40.839
<v Speaker 1>are all, of course, a lot of different interpretations of

0:38:41.080 --> 0:38:44.160
<v Speaker 1>and writings about the Buddha, and some of them do

0:38:44.800 --> 0:38:49.080
<v Speaker 1>discuss the idea of the Buddha as a baby, and

0:38:49.200 --> 0:38:53.320
<v Speaker 1>in fact, there are traditions depicting the newborn Buddha or

0:38:53.360 --> 0:38:56.719
<v Speaker 1>Buddha as a divine child in both Chinese and Japanese traditions.

0:38:57.360 --> 0:39:00.000
<v Speaker 1>Oh my god, this image of Hercules. Sorry, yes, please

0:39:00.160 --> 0:39:02.759
<v Speaker 1>do the trip. Oh yeah, let's move things back in

0:39:02.800 --> 0:39:05.560
<v Speaker 1>the mythic direction, because of course we have to mention Hercules.

0:39:06.040 --> 0:39:10.280
<v Speaker 1>Baby Hercules, famous for strangling the snake that was placed

0:39:10.280 --> 0:39:13.360
<v Speaker 1>by an assassin in his cradle, and if memory serves

0:39:13.360 --> 0:39:15.680
<v Speaker 1>the luferign No Hercules movie that we watched the Weird

0:39:15.680 --> 0:39:21.120
<v Speaker 1>House Cinema also has a scene with baby Hercules strangling snakes. Bam,

0:39:21.400 --> 0:39:24.520
<v Speaker 1>and the hold, I'm sorry you attached an image. It's

0:39:24.560 --> 0:39:28.239
<v Speaker 1>like a I don't know, a mosaic of baby Heracles

0:39:28.239 --> 0:39:30.239
<v Speaker 1>that does look like it's from the ancient world in

0:39:30.280 --> 0:39:36.759
<v Speaker 1>which the artist has tried to simultaneously capture like muscles

0:39:37.239 --> 0:39:40.280
<v Speaker 1>because it's heracles, you know, so he's muscley, but also

0:39:40.480 --> 0:39:44.240
<v Speaker 1>give him the little like chub stick legs of a baby. Yeah,

0:39:44.280 --> 0:39:46.760
<v Speaker 1>it's a strange image. It's some sort of like mosaic image.

0:39:46.800 --> 0:39:50.279
<v Speaker 1>I don't know the exact origins of it. But yeah,

0:39:50.320 --> 0:39:53.560
<v Speaker 1>he has a serpent in each hand crushing their necks,

0:39:53.560 --> 0:39:57.279
<v Speaker 1>strangling him. A very fierce looking baby here. So he's

0:39:57.320 --> 0:40:00.919
<v Speaker 1>just got a little like balloon legs like a baby has.

0:40:00.960 --> 0:40:07.200
<v Speaker 1>But then also some ripples indicating he's ripped underneath that. Yeah,

0:40:07.239 --> 0:40:11.520
<v Speaker 1>I mean it's it's uncanny. Now, briefly skipping into more

0:40:11.560 --> 0:40:14.320
<v Speaker 1>modern ideas of the divine child, I mean, I'd be

0:40:14.320 --> 0:40:16.080
<v Speaker 1>remiss if I didn't point out that in our modern

0:40:16.120 --> 0:40:19.360
<v Speaker 1>myth making, Anakin Skywalker is a child with abilities that

0:40:19.440 --> 0:40:23.120
<v Speaker 1>surpassed that of other children and even humans human adults.

0:40:23.120 --> 0:40:25.240
<v Speaker 1>In his midst at a very young age, he's already

0:40:25.239 --> 0:40:28.560
<v Speaker 1>a phenomenal pilot, and his ability as a pilot factor

0:40:28.600 --> 0:40:31.920
<v Speaker 1>into his earliest adventures. Is he not also a product

0:40:31.920 --> 0:40:36.759
<v Speaker 1>of parthenogenesis? Yes, yes, yes, so so yeah, Anakin, that's

0:40:36.760 --> 0:40:41.840
<v Speaker 1>a choice. Good job, Lucas he was born out of

0:40:41.880 --> 0:40:45.440
<v Speaker 1>the force. There they are various theological treatments of this

0:40:45.560 --> 0:40:50.440
<v Speaker 1>as well. Then, of course, there are three main examples

0:40:50.680 --> 0:40:54.279
<v Speaker 1>of exceptional children in Frank Herbert's Dune Saga. You have

0:40:54.320 --> 0:40:58.840
<v Speaker 1>Aliah A Treedes, who pops up in the second half

0:40:58.920 --> 0:41:01.239
<v Speaker 1>of the book, so she hasn't appeared in the new

0:41:01.320 --> 0:41:05.080
<v Speaker 1>movies yet, and due to the exposure to her exposure

0:41:05.120 --> 0:41:07.160
<v Speaker 1>to the water of life while still in the womb,

0:41:07.360 --> 0:41:09.640
<v Speaker 1>she's born with the full powers of an adult Benny

0:41:09.719 --> 0:41:12.239
<v Speaker 1>Jester at Reverend Mother. I think people who've seen the

0:41:12.600 --> 0:41:16.120
<v Speaker 1>David Lynch adaptation are well familiar with this figure, and

0:41:16.120 --> 0:41:18.400
<v Speaker 1>it certainly comes off now. It would say that the

0:41:18.520 --> 0:41:23.360
<v Speaker 1>Dune Saga in general embraces the creepiness of the divine

0:41:23.719 --> 0:41:27.200
<v Speaker 1>child as well as the you know, the sacred aspects.

0:41:27.520 --> 0:41:30.200
<v Speaker 1>I was about to say, can we admit that this

0:41:30.280 --> 0:41:33.080
<v Speaker 1>character is creepy, and maybe it is supposed to be creepy,

0:41:33.800 --> 0:41:36.440
<v Speaker 1>certainly Lynch plays. It'll be interesting to see what the

0:41:36.680 --> 0:41:39.160
<v Speaker 1>new film adaptation how it approaches it. But yeah, I mean,

0:41:39.200 --> 0:41:41.920
<v Speaker 1>how can she not be because she's a small child

0:41:42.000 --> 0:41:45.320
<v Speaker 1>talking about like like ruthless murder and so forth, and

0:41:45.480 --> 0:41:50.319
<v Speaker 1>revenge and it's very unchildlike in the way that she

0:41:50.440 --> 0:41:53.200
<v Speaker 1>talks to people. You don't want a child telling you

0:41:53.280 --> 0:41:58.160
<v Speaker 1>who is and is not the quizat's head. Rack. Yeah. Now,

0:41:58.280 --> 0:42:01.200
<v Speaker 1>by the third book, in Children of Dune, we have

0:42:01.280 --> 0:42:04.480
<v Speaker 1>two more super Dune babies. We have Leto the second

0:42:04.760 --> 0:42:09.800
<v Speaker 1>and Ghanema Treedes, who both possess adult consciousness before birth

0:42:10.200 --> 0:42:14.120
<v Speaker 1>due to their mother's spice consumption. And so a lot

0:42:14.160 --> 0:42:17.320
<v Speaker 1>of a lot of space in Children of Doune and

0:42:17.400 --> 0:42:21.279
<v Speaker 1>Children of Done is a long book, or at least

0:42:21.880 --> 0:42:24.759
<v Speaker 1>in my experience, it was a long read. There. There

0:42:24.760 --> 0:42:27.680
<v Speaker 1>are a lot of scenes of these two like talking

0:42:27.760 --> 0:42:31.560
<v Speaker 1>to and out talking adults and like burning adults with

0:42:32.000 --> 0:42:35.200
<v Speaker 1>various insults and reminders that they are in fact of

0:42:35.320 --> 0:42:38.799
<v Speaker 1>brilliant minds just sort of encased in the bodies of

0:42:38.840 --> 0:42:41.880
<v Speaker 1>small children. Oh yeah, yeah, plenty of plenty of creepy

0:42:42.160 --> 0:42:44.839
<v Speaker 1>content going on in this book as well, well, Rob,

0:42:44.880 --> 0:42:47.799
<v Speaker 1>I think we need to wrap up today's episode there,

0:42:47.880 --> 0:42:50.920
<v Speaker 1>but I'm loving your super baby sidebars, and I think

0:42:50.960 --> 0:42:52.839
<v Speaker 1>we will have to continue this in the next part

0:42:52.840 --> 0:42:55.160
<v Speaker 1>of the series as well, So we'll be back next

0:42:55.160 --> 0:42:59.160
<v Speaker 1>time to talk more about childhood amnesia. This this gap

0:42:59.200 --> 0:43:01.520
<v Speaker 1>in the memory of children, what might cause it, and

0:43:01.800 --> 0:43:05.880
<v Speaker 1>other interesting facts about it. And yeah, we are certainly

0:43:05.880 --> 0:43:08.960
<v Speaker 1>not done with super babies and babies with super brains

0:43:09.480 --> 0:43:11.719
<v Speaker 1>all right. In the meantime, if you want to check

0:43:11.760 --> 0:43:13.640
<v Speaker 1>out other episodes of Stuff to Blow Your Mind, you'll

0:43:13.640 --> 0:43:15.920
<v Speaker 1>find our core episodes on Tuesdays and Thursdays and the

0:43:15.920 --> 0:43:17.719
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0:43:17.719 --> 0:43:20.520
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0:43:20.600 --> 0:43:23.759
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0:43:23.760 --> 0:43:26.640
<v Speaker 1>a short form artifact or monster fact episode, and on

0:43:26.680 --> 0:43:29.439
<v Speaker 1>Fridays we set aside most serious concerns to just talk

0:43:29.440 --> 0:43:32.399
<v Speaker 1>about a weird film on Weird House Cinema. Huge thanks

0:43:32.440 --> 0:43:35.560
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0:43:35.600 --> 0:43:37.560
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