WEBVTT - Ep119 "Why do brains believe in the unbelievable?" with Bruce Hood

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<v Speaker 1>Why are brains superstitious? Would you wear a nice sweater

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<v Speaker 1>that belonged to a murderer? What does this have to

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<v Speaker 1>do with mind reading or our interpretation of coincidences, or

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<v Speaker 1>why kids often need their special blanket, and what any

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<v Speaker 1>of this has to do with the brain. Welcome to

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<v Speaker 1>Intercosmos with me David Eagelman. I'm a neuroscientist and author

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<v Speaker 1>at Stanford and in these episodes we dive deeply into

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<v Speaker 1>our three pound universe to understand some of the most

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<v Speaker 1>surprising aspects of our lives. So here's today's question. Why

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<v Speaker 1>do so many humans across time, across geography, even across

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<v Speaker 1>the levels of education. Why do they believe in things

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<v Speaker 1>they can't see and that presumably are not true, like

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<v Speaker 1>ghosts or guardian angels, or curses or telepathy, or sacred

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<v Speaker 1>relics or vengeful gods or karma or lucky socks. Even

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<v Speaker 1>if you consider yourself totally unsuperstitious, you might still find

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<v Speaker 1>that you say something and then you knock on wood,

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<v Speaker 1>or maybe you dribble the ball three times before you

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<v Speaker 1>take a basketball free throw, or maybe you would hesitate

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<v Speaker 1>at the idea of moving into a house where a

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<v Speaker 1>murderer lived. Now this is all strange behavior, right, because

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<v Speaker 1>if you're a total rationalist, you'd say, look, no problem

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<v Speaker 1>moving into that house. Criminality doesn't rub off on the walls.

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<v Speaker 1>Those are totally separate issues. But somehow it's hard to

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<v Speaker 1>move into that house. We see examples of superstitious behavior

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<v Speaker 1>around us all the time. The tennis player John McEnroe,

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<v Speaker 1>he would always refuse to step on the white lines

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<v Speaker 1>of a tennis court between points. People cross their fingers,

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<v Speaker 1>They avoid walking under ladders, they avoid black cats. So

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<v Speaker 1>it probably won't surprise you that surveys consistently show that

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<v Speaker 1>belief in the supernatural is alive and well even in

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<v Speaker 1>highly secular, scientifically advanced societies. In the United States, a

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<v Speaker 1>majority of people believe in angels sixty nine percent according

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<v Speaker 1>to Gallup polls, And by the way, that's way more

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<v Speaker 1>than believe in the Big Bang theory forty nine percent,

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<v Speaker 1>and over twice as much as evolution by natural selections,

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<v Speaker 1>which is thirty two percent. And this is broader than

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<v Speaker 1>just the influence of religion. More generally, people believe in fate,

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<v Speaker 1>in manifesting energy, in spiritual healing, in meaningful coincidences, and

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<v Speaker 1>This all forms part of a rich, persistent global pattern

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<v Speaker 1>of supernatural thought. So where does this all come from?

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<v Speaker 1>This question about supernatural thinking has long fascinated scientists and philosophers.

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<v Speaker 1>Some people answer this in a social lens, for example,

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<v Speaker 1>that beliefs bind groups, and some researchers point to the

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<v Speaker 1>psychological benefits, like belief gives us a sense of control

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<v Speaker 1>in an unpredictable world. But there's also a deeper clue,

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<v Speaker 1>and it has to do with the fact that the

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<v Speaker 1>foundation of our supernatural beliefs is not taught to us.

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<v Speaker 1>It arises spontaneously. Our brains generate them over and over

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<v Speaker 1>from early childhood without instruction. Across cultures. The details change,

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<v Speaker 1>but the need to reach for invisible explanations is a constant. Why. Well,

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<v Speaker 1>it's because we don't see the world like we're passive

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<v Speaker 1>recorders of reality. Instead, we are pattern makers. We fill

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<v Speaker 1>the world with meaning. Our brains take incomplete data and

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<v Speaker 1>they infer causes. We hear rustling leaves in the forest

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<v Speaker 1>and we attribute agency. We hear a story about a

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<v Speaker 1>murderer's house and we attribute some essence to it. We

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<v Speaker 1>see a coincidence and we mark it up to destiny.

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<v Speaker 1>As we're going to see today, this sort of superstitious

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<v Speaker 1>thinking is actually a useful feature of the brain. All

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<v Speaker 1>this starts to make a lot more sense from the

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<v Speaker 1>neuroscience point of view, because these beliefs are natural outcomes

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<v Speaker 1>of how human minds work. So today's episode is about this,

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<v Speaker 1>this strange and fascinating corner of our cognition, the super sense.

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<v Speaker 1>Super sense is a term coined by the developmental psychologist

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<v Speaker 1>Bruce Hood, who noticed something curious in his research with children,

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<v Speaker 1>even very young kids, before they're deeply exposed to cultural teachings,

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<v Speaker 1>they show supernatural thinking. They believe that people have invisible essences,

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<v Speaker 1>they recoil from bad objects, They believe in mind over matter,

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<v Speaker 1>or that thoughts can influence events. These behaviors emerge early

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<v Speaker 1>and automatically, so Bruce wrote a book called Supersense, Why

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<v Speaker 1>We Believe in the Unbelievable, in which he explores why

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<v Speaker 1>our brains are so naturally inclined toward the mystical, the magical,

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<v Speaker 1>the metaphysical. In the book, he digs into the biology

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<v Speaker 1>of belief, the brain mechanisms that underlie superstition and magical thinking,

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<v Speaker 1>and spiritual conviction. Why world class athletes have their rituals.

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<v Speaker 1>Why the belief that everything happens for a reason is

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<v Speaker 1>so hard to shake. Why you wouldn't accept a heart

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<v Speaker 1>transplant from a death row inmate. So the question is

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<v Speaker 1>why are these patterns so persistent and what do they

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<v Speaker 1>reveal about the human brain. So today we're going to

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<v Speaker 1>examine what happens when our ancient circuitry collides with the

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<v Speaker 1>modern world and why, even in an age of satellites

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<v Speaker 1>and particle accelerators, the supernatural never really goes away. So

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<v Speaker 1>here's my conversation with Bruce Hood. Okay, so, Bruce, you've

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<v Speaker 1>been intrigued by supernatural thinking. People often believe things that

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<v Speaker 1>defy rationality. So let's start with some examples of.

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<v Speaker 2>That, so familiar ones of ghosts and spirits, which form

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<v Speaker 2>the basis of a lot of storytelling in our culture.

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<v Speaker 2>But I'm also interested in the more obscure things, like

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<v Speaker 2>the rituals that people often engage in. That they might

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<v Speaker 2>have special things that they do sports rituals I think

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<v Speaker 2>are fascinating, that people have to touch certain things or

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<v Speaker 2>wear certain clothes. And then there are more obscure things

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<v Speaker 2>like this sense of being stared at most people think

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<v Speaker 2>they can tell where they're being watched, and that's an

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<v Speaker 2>interesting one because that doesn't sound supernatural to a lot

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<v Speaker 2>of people. But when you consider it from a scientific perspective,

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<v Speaker 2>then it's not really easy to understand how that could

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<v Speaker 2>be done by any natural process. So really it's all

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<v Speaker 2>those sorts of things which, in the cold light a

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<v Speaker 2>day and you look at them through the scrutiny of

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<v Speaker 2>a scientific lens don't stand up.

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<v Speaker 3>So anything like that is in the category.

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<v Speaker 1>And when you look at things like that, you realize, wow,

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<v Speaker 1>this actually cuts across cultures and as far as we

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<v Speaker 1>can tell, across time as well. Right, everybody seems to

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<v Speaker 1>do this, Yes.

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<v Speaker 2>And that's exactly one of the interesting things which suggests

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<v Speaker 2>it might be universal. Whenever you find aspects of human

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<v Speaker 2>behavior in different cultures that strongly suggests that it might

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<v Speaker 2>be something to do with our biology, rather than being

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<v Speaker 2>entirely culturally specific. There are, of course very specific cultural

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<v Speaker 2>supernatural beliefs, but if you look at them more closely,

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<v Speaker 2>you can see that they're very often based on the

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<v Speaker 2>very same premise. So for example, life after death, souls

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<v Speaker 2>and spirits and ghosts, you'll find it just about every culture.

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<v Speaker 1>And so you categorize this under the umbrella term supersense.

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<v Speaker 1>So give us give us understanding of what this means.

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<v Speaker 2>Well, the super sense term, it was really the almost

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<v Speaker 2>appealing to the intuitive nature, that these things seem like

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<v Speaker 2>they're something you can detect, or that they feel real.

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<v Speaker 2>I mean, this is the important point for many people

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<v Speaker 2>when you ask them, why do you believe in these things?

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<v Speaker 2>They say, well, I've had experience of it, or I've

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<v Speaker 2>had that sense of being watched, or I've sensed the

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<v Speaker 2>presence of people in houses or ghosts or whatever, that

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<v Speaker 2>uncanny kind of sense of reality. And so I wanted

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<v Speaker 2>to capture the supernatural term, but also a sense in

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<v Speaker 2>which these things feel correct, because ultimately in the book,

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<v Speaker 2>I argue that they really all really come from an

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<v Speaker 2>intuitive way of thinking, as we have as children.

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<v Speaker 1>And so this supernatural thinking, you argue that this is

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<v Speaker 1>rooted in our deep mental architecture.

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<v Speaker 2>So for me, supernatural phenomenon include anything like energies, forces, causes, entities,

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<v Speaker 2>anything which people use to explain the experiences that they've had.

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<v Speaker 2>So that also includes all the religious ones, but I'm

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<v Speaker 2>also more interested in the ones which are not obviously

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<v Speaker 2>derived from pure religion, and that includes everything else I

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<v Speaker 2>mentioned earlier, like superstitious rituals and personal kind of you know,

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<v Speaker 2>our attachment to objects and sentiments, mentality. These are things

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<v Speaker 2>which I find fascinating because I think they evoke the

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<v Speaker 2>same sort of underlying mechanisms, and those mechanisms really come

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<v Speaker 2>from a brain which evolved to make sense of the world,

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<v Speaker 2>and you can see this operating in children. I began

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<v Speaker 2>as a developmental psychologists, and so I've always been fascinated

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<v Speaker 2>in the way that children makes sense of the world.

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<v Speaker 2>So we talk about them having intuitive theories, which are

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<v Speaker 2>ways of understanding the world evoking causal mechanisms that are

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<v Speaker 2>not taught formally, and that's the important point. These are

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<v Speaker 2>things that children spontaneously come up with as their own

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<v Speaker 2>explanations for why the world is the way they are. So,

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<v Speaker 2>for example, when it comes to making a distinction between

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<v Speaker 2>living and non living things, they spontaneously think there must

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<v Speaker 2>be some sort of energy or life force in a

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<v Speaker 2>living thing which gives it sort of autonomy and self

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<v Speaker 2>propelled motions, as opposed to more inert things like.

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<v Speaker 3>Objects and wooden blocks and stuff like that.

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<v Speaker 2>So Jiennal already starting to draw a distinction between the

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<v Speaker 2>biological and non biological in the way that they think

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<v Speaker 2>about that. And once they've made that distinction, they then

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<v Speaker 2>also start to evoke the notions of intentionality. They start

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<v Speaker 2>to infirm minds having causes for making things do the

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<v Speaker 2>things they do. And that's the beginnings of mind body dualism,

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<v Speaker 2>which is a philosophical position, and that I think is

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<v Speaker 2>also the basis for a lot of beliefs in.

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<v Speaker 3>The body and mind being separate.

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<v Speaker 2>And if that's the case, then well, once the body's gone,

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<v Speaker 2>maybe the mind continues to exists, and therefore you have

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<v Speaker 2>the basis of spirit, souls, and ghosts and the afterlife.

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<v Speaker 2>So in kind of understanding the world around them, children

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<v Speaker 2>are evoking the kind of causal mechanisms or intuitive theories

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<v Speaker 2>which lay the foundation for what can become adult supernatural beliefs.

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<v Speaker 2>And I think that's the way that religions actually are working,

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<v Speaker 2>is that they kind of operate or their successful because

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<v Speaker 2>they tap into what our inclinations about what could be possible, ghosts,

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<v Speaker 2>life after death, and so on.

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<v Speaker 1>So the idea is you think, look, here's a living object,

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<v Speaker 1>but there's a mental state that's different. And so when

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<v Speaker 1>Grandma passes away, she still exists even though her body

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<v Speaker 1>is buried. Right, this is what dualism means. We have

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<v Speaker 1>the mental and the physical being separate, whereas the view

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<v Speaker 1>of modern neuroscience is that these things are linked. The

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<v Speaker 1>reason that's the view of modern neuroscience is because anytime

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<v Speaker 1>a person gets damage to the brain let's say, stroke,

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<v Speaker 1>at tumor traumatic brain injury, things like that, we see

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<v Speaker 1>very specific changes in who they are based on what's

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<v Speaker 1>happened with the brain.

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<v Speaker 2>As Pinker put it very aptly, said, the mind is

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<v Speaker 2>what the brain does. So it's a sort of I

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<v Speaker 2>hate the analogies of software and hardware, but yeah, the

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<v Speaker 2>mind is the operating system in many ways. And your science,

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<v Speaker 2>as you say, tells us that if you damage or

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<v Speaker 2>disease the brain or drug it, I'll change the concepts

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<v Speaker 2>of the content of the mind. But the general point

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<v Speaker 2>is that most people would assume that the mind is

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<v Speaker 2>separate to the body, but neuroscientists tend to sort of

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<v Speaker 2>be more materialistic about that process. But let's just assume

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<v Speaker 2>that you've gone for the mind being separate from the body.

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<v Speaker 2>Then once the body's gone, then if you don't see

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<v Speaker 2>it as being tethered to the body. Then that allows

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<v Speaker 2>for a whole lot of beliefs. So it could be

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<v Speaker 2>things like astral planing, you know, leaving your body and

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<v Speaker 2>traveling around the world, or projection, all the sorts of

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<v Speaker 2>things that people readily acknowledge or identify with as being

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<v Speaker 2>phenomena that they think they've experienced. So there's a whole

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<v Speaker 2>lot of you know, there are a lot of natural

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<v Speaker 2>phenomena that people reinterpret us supernatural. It's not to say

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<v Speaker 2>that these things couldn't possibly happen. I mean, for example,

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<v Speaker 2>take telepathy. Telepathy in its current state, we would argue, well,

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<v Speaker 2>being able to read someone's mind without technology would be

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<v Speaker 2>a supernatural ability. But you know, you've worked with human interfaces,

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<v Speaker 2>it won't be long before you can actually start to

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<v Speaker 2>read the output of the brain, and maybe that could

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<v Speaker 2>be transmitted to another person and effect you could read

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<v Speaker 2>minds at a distance. So it's not impossible, but at

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<v Speaker 2>the moment it's just not as improbable given our current

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<v Speaker 2>understanding of the technology and our scientific theories.

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<v Speaker 1>Okay, so we just cover an intuitive dualism, this idea

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<v Speaker 1>that mind and body are separate. What else is bearing

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<v Speaker 1>in our cognitive architecture such that that leads to supernatural beliefs.

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<v Speaker 2>Okay, so my favorite is essentialism. This is something that

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<v Speaker 2>I've I continue to think about. It's something that I've

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<v Speaker 2>done research upon. Essentialism is that once you form an

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<v Speaker 2>emotional attachment to an item, you essentialize it. And that

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<v Speaker 2>can be you know, it can be an object, it

0:14:46.680 --> 0:14:49.640
<v Speaker 2>can be a possession, that can be another person even

0:14:49.680 --> 0:14:53.800
<v Speaker 2>But the point is essentialism is evoking a core identity

0:14:54.160 --> 0:14:57.360
<v Speaker 2>sort of if you like, a metaphysical property to a

0:14:57.360 --> 0:14:59.960
<v Speaker 2>physical entity that gives it its unique identity.

0:15:00.120 --> 0:15:03.560
<v Speaker 1>So give us an example. Just everyone understands what centialism is.

0:15:03.760 --> 0:15:04.080
<v Speaker 3>Okay.

0:15:04.240 --> 0:15:07.320
<v Speaker 2>One of my daughters formed a very emotional attachment to

0:15:07.840 --> 0:15:10.960
<v Speaker 2>a her blanket as she calls it, and I've heard

0:15:11.000 --> 0:15:13.720
<v Speaker 2>it's not uncommon. About two thirds of children in the

0:15:13.760 --> 0:15:17.360
<v Speaker 2>West form a strong emotional attachment to a teddy bear

0:15:17.480 --> 0:15:20.520
<v Speaker 2>or a blanket. Now, what starts off, I think is

0:15:20.560 --> 0:15:23.760
<v Speaker 2>a simple sensory support thing that helps them to get

0:15:23.760 --> 0:15:25.840
<v Speaker 2>off of sleep at night and add some sort of

0:15:25.880 --> 0:15:28.640
<v Speaker 2>security if you like this, sometimes called security blankets.

0:15:29.720 --> 0:15:30.800
<v Speaker 3>These objects soon.

0:15:30.680 --> 0:15:34.800
<v Speaker 2>Become irreplaceable and they're anthropomorphized. In other words, children treat

0:15:34.800 --> 0:15:37.120
<v Speaker 2>them as if they are entities which have thoughts and

0:15:37.160 --> 0:15:40.520
<v Speaker 2>feelings and get lonely. We did an experiment that children

0:15:40.520 --> 0:15:43.200
<v Speaker 2>who had attachment objects mentalized them. They thought that they

0:15:43.200 --> 0:15:47.080
<v Speaker 2>had mental states, and what makes them essentialize is that

0:15:47.120 --> 0:15:50.840
<v Speaker 2>they're irreplaceable. So we did other experiments with Paul Bloom,

0:15:50.920 --> 0:15:53.640
<v Speaker 2>the psychologists, where we create this illusion where we could

0:15:53.720 --> 0:15:58.640
<v Speaker 2>duplicate any object, a toy or a blanket or anything,

0:15:59.040 --> 0:16:00.800
<v Speaker 2>and we asked the children whether or not.

0:16:00.720 --> 0:16:02.120
<v Speaker 3>They were different or not.

0:16:02.840 --> 0:16:06.000
<v Speaker 2>And children were very happy for any object, any of

0:16:06.000 --> 0:16:09.640
<v Speaker 2>their favorite toys, to be duplicated. But once you offered

0:16:09.640 --> 0:16:14.000
<v Speaker 2>the opportunity to put their blanket, their unique sentimental object,

0:16:14.040 --> 0:16:16.520
<v Speaker 2>into a machine which appears to duplicate it, they were

0:16:16.560 --> 0:16:19.160
<v Speaker 2>really distressed by that. And I think that speaks to

0:16:19.240 --> 0:16:21.600
<v Speaker 2>the idea that they didn't like the idea that you

0:16:21.640 --> 0:16:26.640
<v Speaker 2>could somehow, you know, copy something which is authentic, and

0:16:26.640 --> 0:16:30.240
<v Speaker 2>that is actually a behavior which manifests in adults. When

0:16:30.240 --> 0:16:32.160
<v Speaker 2>you think about the value that we placed on authentic

0:16:32.200 --> 0:16:32.720
<v Speaker 2>objects and.

0:16:32.760 --> 0:16:33.440
<v Speaker 3>Works of art.

0:16:35.000 --> 0:16:38.360
<v Speaker 2>A work of art is valuable by its providence, by

0:16:38.440 --> 0:16:41.520
<v Speaker 2>its authenticity, by its origins. And if you had two

0:16:41.560 --> 0:16:43.840
<v Speaker 2>identical works of art that you couldn't tell the difference

0:16:43.920 --> 0:16:47.640
<v Speaker 2>between That would be really difficult for someone who really

0:16:47.680 --> 0:16:50.400
<v Speaker 2>has an emotional attachment to the original. So I think

0:16:50.400 --> 0:16:56.680
<v Speaker 2>it's a connection between are processing about objects and identity

0:16:57.240 --> 0:17:00.360
<v Speaker 2>and this emotional tag that we add to it, like

0:17:00.400 --> 0:17:04.200
<v Speaker 2>this internal metaphysical property which makes it unique and irreplaceable.

0:17:05.640 --> 0:17:08.280
<v Speaker 1>So give us you've got a great example about a

0:17:08.320 --> 0:17:10.240
<v Speaker 1>cardigan sweater. Give us that example.

0:17:10.600 --> 0:17:13.760
<v Speaker 2>So I think one of the best demonstrations, if you like,

0:17:14.040 --> 0:17:18.919
<v Speaker 2>of central reasoning is the contagion effect. So if I

0:17:19.040 --> 0:17:23.080
<v Speaker 2>was to offer you a cardigan sweater and say, David,

0:17:23.080 --> 0:17:26.120
<v Speaker 2>would you put this on for twenty dollars, you probably say, yeah, sure,

0:17:26.160 --> 0:17:28.959
<v Speaker 2>twenty dollars, I'll put it on, depending how how much

0:17:29.040 --> 0:17:31.320
<v Speaker 2>you need the twenty dollars. If I then say it

0:17:31.320 --> 0:17:34.080
<v Speaker 2>to you, well, would you still put this cardigan on

0:17:34.160 --> 0:17:37.280
<v Speaker 2>if you knew it belonged to Jeffrey Dahmer or Fred

0:17:37.320 --> 0:17:39.919
<v Speaker 2>West or whatever cereal curry you can think of? And

0:17:39.960 --> 0:17:43.600
<v Speaker 2>then immediately people feel a revulsion and repugnance, a kind

0:17:43.600 --> 0:17:46.280
<v Speaker 2>of sense of disgust and the idea of coming into

0:17:46.320 --> 0:17:50.080
<v Speaker 2>physical contact with a cardigan as if it somehow contains

0:17:50.080 --> 0:17:53.120
<v Speaker 2>the essence of the former murderer. So I think that's

0:17:53.119 --> 0:17:58.200
<v Speaker 2>a fascinating demonstration that people evoke all sorts of ideas

0:17:58.280 --> 0:18:03.560
<v Speaker 2>or metaphysical notions about E manifesting or contaminating the physical world.

0:18:03.800 --> 0:18:06.199
<v Speaker 2>Now it turns out, of course, whenever I've done this,

0:18:06.359 --> 0:18:08.160
<v Speaker 2>it's not a real it's not really it doesn't really

0:18:08.160 --> 0:18:10.680
<v Speaker 2>belong to Jeffrey Dahmer, Fred West. But the mere mention

0:18:10.800 --> 0:18:13.399
<v Speaker 2>of that is enough to make people feel disgusted. So

0:18:13.440 --> 0:18:16.000
<v Speaker 2>you might say, oh, well, that's just simple association. As

0:18:16.040 --> 0:18:18.760
<v Speaker 2>soon as you say the names of famous serial killers,

0:18:18.800 --> 0:18:21.280
<v Speaker 2>of course people are going to feel revolted and disgusted.

0:18:21.720 --> 0:18:24.399
<v Speaker 2>But I think it's a really interesting counter example. So

0:18:24.520 --> 0:18:28.080
<v Speaker 2>for example, if I say would you hold a book,

0:18:28.240 --> 0:18:30.720
<v Speaker 2>and I give you a book, a cookery book, for example,

0:18:30.920 --> 0:18:33.360
<v Speaker 2>you say, no problem with that cookery book. I said,

0:18:33.400 --> 0:18:36.000
<v Speaker 2>what have you discovered that actually this was the personal

0:18:36.080 --> 0:18:39.479
<v Speaker 2>possession of Aldolf Hitler out of Hitler's cookery book. Then

0:18:39.480 --> 0:18:42.320
<v Speaker 2>people would go, well, that's rather disgusting, that's murder billy.

0:18:42.400 --> 0:18:43.639
<v Speaker 2>You don't want to have anything to do with that.

0:18:44.320 --> 0:18:47.440
<v Speaker 2>So it could be you could argue, well, maybe that's

0:18:47.640 --> 0:18:50.399
<v Speaker 2>because you've used the word of out of Hitler. But

0:18:50.440 --> 0:18:53.400
<v Speaker 2>if I was to offer you a biography of out

0:18:53.400 --> 0:18:55.560
<v Speaker 2>of Hitler, then you wouldn't feel the same discuss it's

0:18:55.600 --> 0:19:00.000
<v Speaker 2>the personal contact that this supposed book has had which

0:19:00.119 --> 0:19:03.280
<v Speaker 2>triggers this kind of intuitive notion of essentialism. And that's

0:19:03.320 --> 0:19:06.520
<v Speaker 2>what I find very fascinating because it explains a lot

0:19:06.520 --> 0:19:10.000
<v Speaker 2>of our attitudes to contamination. It explains a lot of

0:19:11.560 --> 0:19:14.640
<v Speaker 2>explains a lot of prejudices about not coming into contact

0:19:14.640 --> 0:19:18.400
<v Speaker 2>with peoples are maintaining a certain distances is what they

0:19:18.400 --> 0:19:22.080
<v Speaker 2>do in traditional Indian societies with the cast system. There's

0:19:22.119 --> 0:19:23.920
<v Speaker 2>a notion in which people do not want to come

0:19:23.920 --> 0:19:26.080
<v Speaker 2>into physical contact, and I think that's because of a

0:19:26.160 --> 0:19:30.359
<v Speaker 2>kind of naive biological theory or germ theory that they

0:19:30.359 --> 0:19:31.240
<v Speaker 2>think is operating.

0:19:31.560 --> 0:19:34.640
<v Speaker 1>So we talked about dualism and we talked about essentialism.

0:19:35.280 --> 0:19:37.680
<v Speaker 1>In your book, you had one more pillar upon which

0:19:37.720 --> 0:19:39.399
<v Speaker 1>supernatural thinking lies.

0:19:39.600 --> 0:19:41.760
<v Speaker 2>Causal reasoning might be one of the issues, which is

0:19:41.800 --> 0:19:44.800
<v Speaker 2>theological that people think things happen for a purpose, so

0:19:44.840 --> 0:19:49.719
<v Speaker 2>they evoke causal mechanisms, were causal determinists, so we can't

0:19:49.800 --> 0:19:52.400
<v Speaker 2>easily see randomness. In fact, the brain is not set

0:19:52.480 --> 0:19:54.320
<v Speaker 2>up for this. You'll know this is neuroscientist that we

0:19:55.400 --> 0:19:59.520
<v Speaker 2>invariably impose structure and order everywhere. So this explains why

0:19:59.520 --> 0:20:02.840
<v Speaker 2>people see patterns all the time and they infer causality.

0:20:02.960 --> 0:20:05.920
<v Speaker 2>And you know, if they have a dream about somebody

0:20:06.000 --> 0:20:08.520
<v Speaker 2>dying and by chance the person does die, they think

0:20:08.600 --> 0:20:09.440
<v Speaker 2>that's a prophecy.

0:20:09.960 --> 0:20:10.760
<v Speaker 3>And so people.

0:20:10.680 --> 0:20:15.919
<v Speaker 2>Immediately see all the coincidences as being auspicious, when in

0:20:15.920 --> 0:20:20.080
<v Speaker 2>fact we're surrounded in the sea of random chance and coincidence,

0:20:20.320 --> 0:20:22.320
<v Speaker 2>but we only ever notice the ones which seem to

0:20:22.320 --> 0:20:25.159
<v Speaker 2>be sort of important or poignant, and this leads us

0:20:25.240 --> 0:20:29.000
<v Speaker 2>to draw all sorts of sort of causal mechanisms about

0:20:29.080 --> 0:20:31.560
<v Speaker 2>how we can predict the future and so on. So

0:20:31.560 --> 0:20:35.000
<v Speaker 2>that's another example of a mechanism which is very common.

0:20:35.160 --> 0:20:37.320
<v Speaker 3>We can't help but see structure.

0:20:36.880 --> 0:20:39.439
<v Speaker 2>In order, and that's a good thing because that's one

0:20:39.440 --> 0:20:41.520
<v Speaker 2>of the ways that we make inferences in the world

0:20:41.560 --> 0:20:43.160
<v Speaker 2>when we see causality.

0:20:43.280 --> 0:20:45.840
<v Speaker 1>So give us an example of the kind of supernatural

0:20:45.880 --> 0:20:47.800
<v Speaker 1>thinking that we see coming out of that.

0:20:48.280 --> 0:20:51.159
<v Speaker 2>So one of the most common forms of that behavior

0:20:51.320 --> 0:20:54.719
<v Speaker 2>is in sports rituals. So for example, let's say you

0:20:54.760 --> 0:20:57.800
<v Speaker 2>go into the you know, to the tennis court, and

0:20:57.840 --> 0:21:01.760
<v Speaker 2>you have a particularly great day so you start to say,

0:21:01.800 --> 0:21:03.479
<v Speaker 2>what did I do differently? And I say, oh, I

0:21:03.520 --> 0:21:06.920
<v Speaker 2>was wearing that pair of socks, and you decide to

0:21:06.920 --> 0:21:08.560
<v Speaker 2>put them on the next sit. You don't normally wear

0:21:08.600 --> 0:21:10.240
<v Speaker 2>that pair of socks, so you're trying to make sense

0:21:10.280 --> 0:21:12.320
<v Speaker 2>of what happened, and you put them on another day

0:21:12.480 --> 0:21:14.159
<v Speaker 2>and guess what, you have another good day at tennis.

0:21:14.200 --> 0:21:16.960
<v Speaker 2>And soon, very quickly that becomes a ritual and it

0:21:17.040 --> 0:21:20.399
<v Speaker 2>becomes shaped by operating conditioning. This is from psychology, so

0:21:20.440 --> 0:21:23.960
<v Speaker 2>we know that you know animals and humans, their behavior

0:21:24.080 --> 0:21:27.760
<v Speaker 2>becomes shaped by reinforcement, and soon that becomes part of

0:21:27.760 --> 0:21:30.960
<v Speaker 2>your ritual. And what's interesting is that actually it does

0:21:31.040 --> 0:21:33.000
<v Speaker 2>work in some sense because it gives you a sense

0:21:33.040 --> 0:21:35.639
<v Speaker 2>of control. If you think about it. A lot of

0:21:35.680 --> 0:21:37.840
<v Speaker 2>the rituals that we have are often to do with

0:21:38.240 --> 0:21:42.360
<v Speaker 2>very important life events like birth's, deaths, starting a new business,

0:21:42.400 --> 0:21:44.560
<v Speaker 2>all the sorts of major transitions in life. We want

0:21:44.560 --> 0:21:47.240
<v Speaker 2>to try and control them, and that's why we have

0:21:47.280 --> 0:21:50.680
<v Speaker 2>all these additional rituals to provide a sense of control

0:21:50.720 --> 0:21:53.000
<v Speaker 2>over that. So, yeah, even though it may start off

0:21:53.000 --> 0:21:56.160
<v Speaker 2>as a spontaneous kind of quirk, it soon becomes part

0:21:56.200 --> 0:21:59.199
<v Speaker 2>of the whole habit preparing for that match, and that

0:21:59.320 --> 0:22:03.879
<v Speaker 2>might prepare or give the player as the confidence.

0:22:05.960 --> 0:22:08.600
<v Speaker 1>Something that's so fascinating is that it's so difficult to

0:22:08.720 --> 0:22:12.280
<v Speaker 1>shake this kind of intuitive reasoning that we do about

0:22:12.280 --> 0:22:17.200
<v Speaker 1>the world, even among philosophers or scientists. This is with us.

0:22:17.400 --> 0:22:20.000
<v Speaker 1>So as an example, I'm sure you know this question

0:22:20.119 --> 0:22:24.360
<v Speaker 1>about the Star Trek transporter, which is, if I were

0:22:24.400 --> 0:22:28.879
<v Speaker 1>to step into the Star Trek transporter and it degrades me,

0:22:29.000 --> 0:22:32.080
<v Speaker 1>it pulls me apart adam by adam, and reconstructs me

0:22:32.160 --> 0:22:33.560
<v Speaker 1>on the surface of the planet.

0:22:34.119 --> 0:22:34.800
<v Speaker 3>Is that me?

0:22:35.520 --> 0:22:38.240
<v Speaker 1>Because it's just a bunch of atoms that were put

0:22:38.280 --> 0:22:41.280
<v Speaker 1>together on the surface of the planet. So did I

0:22:41.640 --> 0:22:45.520
<v Speaker 1>die and someone else came about? And then there's a

0:22:45.560 --> 0:22:49.479
<v Speaker 1>second version of this transporter philosophical question, which is, what

0:22:49.520 --> 0:22:52.440
<v Speaker 1>if the transporter breaks me down into all my atoms

0:22:52.720 --> 0:22:56.720
<v Speaker 1>and then shoots those atoms themselves over to the planet

0:22:56.840 --> 0:23:00.280
<v Speaker 1>and then it's reconstructed. And people often feel better about

0:23:00.320 --> 0:23:03.160
<v Speaker 1>the second scenario because it seems like, Okay, well, they're

0:23:03.200 --> 0:23:05.560
<v Speaker 1>my atoms and you're just putting them back together like

0:23:05.600 --> 0:23:08.359
<v Speaker 1>a jigsaw puzzle. So this is an issue of both

0:23:08.400 --> 0:23:13.159
<v Speaker 1>the essentialism and the dualism. But this proves really hard

0:23:13.560 --> 0:23:18.679
<v Speaker 1>for us to shake these sorts of cognitive architectures that

0:23:18.680 --> 0:23:19.560
<v Speaker 1>we've grown up on.

0:23:20.119 --> 0:23:22.879
<v Speaker 3>Yeah, yeah, I love that example of the transporter. It builds.

0:23:22.920 --> 0:23:25.840
<v Speaker 2>It's actually a modern version of the Ship of Theseus,

0:23:25.880 --> 0:23:28.680
<v Speaker 2>which was the parable or the story of the King

0:23:28.800 --> 0:23:31.680
<v Speaker 2>of Greece. When he died, they put a ship into storage,

0:23:31.720 --> 0:23:34.760
<v Speaker 2>and the shipwrights went back to look at it each year,

0:23:34.800 --> 0:23:36.760
<v Speaker 2>and they noticed that some of the planks need replacing,

0:23:36.800 --> 0:23:39.160
<v Speaker 2>so they eventually they replace the planks to the extent

0:23:39.240 --> 0:23:43.240
<v Speaker 2>eventually none of the original wood is left on show.

0:23:43.520 --> 0:23:45.760
<v Speaker 2>So the question is is it still the ship of Theseus?

0:23:45.800 --> 0:23:48.920
<v Speaker 2>And if that transition happens gradually, people think, oh, yeah,

0:23:48.920 --> 0:23:51.680
<v Speaker 2>it's just like you're just renovating or repairing a ship.

0:23:51.720 --> 0:23:53.439
<v Speaker 2>But it's still the ship of Thesius, even though it

0:23:53.440 --> 0:23:56.520
<v Speaker 2>doesn't contain any of the original material. And then you say, okay,

0:23:56.840 --> 0:23:59.119
<v Speaker 2>let's assume they never threw that wood away, are you.

0:23:59.200 --> 0:24:01.600
<v Speaker 2>Now they re construct a second ship, which is the

0:24:01.600 --> 0:24:05.200
<v Speaker 2>Ship of Thesis. And this really throws people because identity

0:24:05.440 --> 0:24:07.879
<v Speaker 2>and unique attachment that we have to thinks that we

0:24:07.960 --> 0:24:10.840
<v Speaker 2>care about evoke this essential notion and it is a

0:24:10.920 --> 0:24:12.240
<v Speaker 2>kind of metaphysical property.

0:24:12.560 --> 0:24:15.040
<v Speaker 1>And by the way, what I've read, I don't know

0:24:15.080 --> 0:24:16.880
<v Speaker 1>how to verify this, but what I read is that

0:24:16.960 --> 0:24:20.320
<v Speaker 1>about half of the philosophers in Athens at the time

0:24:20.800 --> 0:24:23.760
<v Speaker 1>felt that this was the original ship and half felt

0:24:23.800 --> 0:24:26.680
<v Speaker 1>that it was not. So this is great. Yeah, it's

0:24:26.720 --> 0:24:27.960
<v Speaker 1>been a problem for a long time.

0:24:28.280 --> 0:24:30.879
<v Speaker 2>Yeah. Well, I was just going to add there was

0:24:30.920 --> 0:24:33.720
<v Speaker 2>another famous philosoph, Well he's not that famous, but his

0:24:33.880 --> 0:24:36.199
<v Speaker 2>name was dun Scottis, and that's where we get the

0:24:36.200 --> 0:24:40.040
<v Speaker 2>word dunce from Dune. Scottis was a medieval philosopher, and

0:24:40.040 --> 0:24:44.639
<v Speaker 2>he made the distinction between essences of a group and

0:24:44.800 --> 0:24:47.600
<v Speaker 2>essences for the individual. So what we've been talking about

0:24:47.720 --> 0:24:50.160
<v Speaker 2>is what he would call haseity, which is the unique

0:24:50.280 --> 0:24:54.719
<v Speaker 2>essence which specifies a unique individual. But we also essentialize groups,

0:24:54.800 --> 0:24:56.600
<v Speaker 2>and this is how you get prejudiced. So you say

0:24:56.600 --> 0:24:58.800
<v Speaker 2>they're all alike or they've all got something like that,

0:24:59.119 --> 0:25:03.720
<v Speaker 2>and that's that's quidity. So within essentialism literature, there are

0:25:03.720 --> 0:25:07.000
<v Speaker 2>two distinctions. The essence of the group defines the membership

0:25:07.000 --> 0:25:09.520
<v Speaker 2>of that group, and then the unique individual, which is

0:25:09.560 --> 0:25:13.080
<v Speaker 2>the hasty. So all dogs have quidity because their dogginess

0:25:13.359 --> 0:25:16.920
<v Speaker 2>but your Fido, your pet dog, has his own sort

0:25:16.920 --> 0:25:20.000
<v Speaker 2>of hasity. So it's an interesting distinction to draw. But

0:25:20.040 --> 0:25:24.199
<v Speaker 2>of course hasity and quidity are metaphysical, they're complete concept

0:25:24.320 --> 0:25:27.720
<v Speaker 2>their conceptual. We just invoke them when we're categorizing and

0:25:27.880 --> 0:25:31.359
<v Speaker 2>drawing distinctions between groups and individuals and unique ones.

0:25:46.240 --> 0:25:48.399
<v Speaker 1>It sounds like he was a thoughtful person. Why did

0:25:48.440 --> 0:25:50.119
<v Speaker 1>the word dunce come from his name.

0:25:50.840 --> 0:25:53.359
<v Speaker 2>Because they thought he was just because it was he

0:25:53.400 --> 0:25:56.240
<v Speaker 2>was basically criticizing Plato. Plato was very much from the

0:25:56.320 --> 0:25:59.040
<v Speaker 2>sort of you know, the group identities really, so they

0:25:59.080 --> 0:26:01.600
<v Speaker 2>were I remember what was going on at the time,

0:26:01.640 --> 0:26:03.399
<v Speaker 2>but that's the origin of the word does. But it

0:26:03.520 --> 0:26:05.840
<v Speaker 2>was a whole the phosophers, you know what they're like.

0:26:05.840 --> 0:26:08.359
<v Speaker 2>There was arguing about these sorts of things. But the

0:26:08.400 --> 0:26:11.240
<v Speaker 2>point is that, and I always like to just mention this, David.

0:26:11.240 --> 0:26:13.920
<v Speaker 2>I always go back to the Lord of the flies,

0:26:14.960 --> 0:26:17.080
<v Speaker 2>The Lord of the flies, you know, the William Golding story.

0:26:17.160 --> 0:26:18.800
<v Speaker 3>Of course, of these sort of kids.

0:26:18.560 --> 0:26:22.120
<v Speaker 2>Abandoned on an island, and people ask me, well, you know,

0:26:22.320 --> 0:26:24.960
<v Speaker 2>are we teaching our kids all these belief systems? And

0:26:24.960 --> 0:26:27.119
<v Speaker 2>I say, well, just imagine a real Lord of the

0:26:27.119 --> 0:26:29.119
<v Speaker 2>fly scenario. Where you drop a bunch of kids on

0:26:29.119 --> 0:26:31.480
<v Speaker 2>an island and you give them no culture, what would

0:26:31.520 --> 0:26:34.359
<v Speaker 2>they do? And I would argue that they would spontaneously

0:26:34.440 --> 0:26:37.159
<v Speaker 2>generate the gods and the demons and the spirits and

0:26:37.240 --> 0:26:39.840
<v Speaker 2>all the sorts of things that we find in today's culture,

0:26:40.000 --> 0:26:42.600
<v Speaker 2>because that's how we make sense of the world, and

0:26:42.640 --> 0:26:45.040
<v Speaker 2>it's how we understand it, interpret it, and try and

0:26:45.080 --> 0:26:47.840
<v Speaker 2>gain a sense of control. So I think it's actually

0:26:47.840 --> 0:26:50.240
<v Speaker 2>part of the natural condition of the human mind to

0:26:50.359 --> 0:26:53.840
<v Speaker 2>generate all these extra you know, accounts and explanations.

0:26:54.200 --> 0:26:57.360
<v Speaker 1>And what's your take about where we are right now

0:26:57.960 --> 0:27:02.720
<v Speaker 1>with artificial intelligence coming into its own and soon humanoid

0:27:02.840 --> 0:27:09.119
<v Speaker 1>robotics everywhere in terms of our desire to anthromorphize.

0:27:08.320 --> 0:27:12.240
<v Speaker 2>Well, athropromorphism is of course, again something that children will

0:27:12.240 --> 0:27:15.320
<v Speaker 2>spontaneously do. It's in our nature to kind of treat

0:27:15.359 --> 0:27:18.960
<v Speaker 2>things as intentional agents and see them as purposeful. The

0:27:19.000 --> 0:27:22.119
<v Speaker 2>late flosser Dan Dennett use the term the intentional stance,

0:27:22.200 --> 0:27:25.479
<v Speaker 2>and he argued that when you infer intentionality is an

0:27:25.480 --> 0:27:28.080
<v Speaker 2>easy way to interact with a complex system because you

0:27:28.080 --> 0:27:30.000
<v Speaker 2>can see is goal directed, and all you have to

0:27:30.000 --> 0:27:31.920
<v Speaker 2>try and do is figure out what its goals are.

0:27:32.560 --> 0:27:34.359
<v Speaker 2>I think AI is going to play into that. So

0:27:34.960 --> 0:27:37.080
<v Speaker 2>I think we've got a new generation of people growing

0:27:37.160 --> 0:27:40.760
<v Speaker 2>up more familiar with the technology, and AI and the

0:27:40.840 --> 0:27:45.720
<v Speaker 2>large language models, as everyone's discovering, are incredibly good at

0:27:46.560 --> 0:27:52.080
<v Speaker 2>simulating human thought and human actions. So I think it

0:27:52.119 --> 0:27:55.800
<v Speaker 2>will be an interesting future with our interactions with these things.

0:27:55.840 --> 0:28:00.040
<v Speaker 2>I would imagine that there might be a premium for

0:28:00.160 --> 0:28:03.760
<v Speaker 2>having real human interaction, and maybe I don't know, as

0:28:03.800 --> 0:28:08.119
<v Speaker 2>the technology gets more indistinguishable from real humans, that might

0:28:08.160 --> 0:28:11.520
<v Speaker 2>present a real problem to our natural tendency to try

0:28:11.520 --> 0:28:14.640
<v Speaker 2>and identify with who we're speaking with.

0:28:15.160 --> 0:28:17.159
<v Speaker 3>So I think it will upset a lot of people.

0:28:17.480 --> 0:28:19.520
<v Speaker 1>Yeah, I think that's exactly right. And I just did

0:28:19.560 --> 0:28:24.000
<v Speaker 1>an episode with our friend Alison Gopnik about her view

0:28:24.080 --> 0:28:26.480
<v Speaker 1>with some of her colleagues is that we should be

0:28:26.520 --> 0:28:30.200
<v Speaker 1>looking at these large language models as a cultural technology,

0:28:30.320 --> 0:28:33.639
<v Speaker 1>essentially like a library, a way of collecting lots of

0:28:33.680 --> 0:28:38.480
<v Speaker 1>information and disseminating in different ways. But it's precisely because

0:28:38.560 --> 0:28:43.400
<v Speaker 1>we're so prone to anthromorphizing that we can't help but

0:28:43.880 --> 0:28:48.360
<v Speaker 1>assume it is an intelligent agent and treat it like

0:28:48.400 --> 0:28:48.840
<v Speaker 1>a human.

0:28:49.320 --> 0:28:52.240
<v Speaker 2>Well, the interesting thing is, you probably remember The first

0:28:52.680 --> 0:28:55.480
<v Speaker 2>chat bought was Eliza, which was building back in nineteen

0:28:55.520 --> 0:29:00.640
<v Speaker 2>sixty seven, which was basically a low project to try

0:29:00.680 --> 0:29:03.960
<v Speaker 2>and stimulate Raggierian therapy where you just repeat the question back.

0:29:04.240 --> 0:29:06.720
<v Speaker 2>And what they found was even though the people working

0:29:06.760 --> 0:29:08.800
<v Speaker 2>on it in you it was actually a piece of software,

0:29:08.960 --> 0:29:12.120
<v Speaker 2>they nevertheless enjoyed interacting with it because it actually felt

0:29:12.160 --> 0:29:14.920
<v Speaker 2>therapeutic to talk to them to a program.

0:29:15.200 --> 0:29:16.360
<v Speaker 3>So, yeah, we are.

0:29:18.120 --> 0:29:21.440
<v Speaker 2>We're very biased towards nthropomorphism, and I think we can

0:29:21.520 --> 0:29:23.719
<v Speaker 2>easily be fooled and seduced by it.

0:29:23.920 --> 0:29:26.720
<v Speaker 1>Yeah, and you know, there's one more piece of that

0:29:26.720 --> 0:29:29.480
<v Speaker 1>that I'm just working on this now. But I'm even

0:29:29.480 --> 0:29:32.600
<v Speaker 1>trying to figure out how to phrase this. But I

0:29:32.640 --> 0:29:38.080
<v Speaker 1>recently wrote a substack article about AI bots that engage

0:29:38.120 --> 0:29:41.480
<v Speaker 1>in debate online and whether they can change the other

0:29:41.520 --> 0:29:44.600
<v Speaker 1>person's mind, And the answer is they're quite good. They're

0:29:44.680 --> 0:29:47.600
<v Speaker 1>much better at humans than changing the other person's mind.

0:29:47.800 --> 0:29:52.240
<v Speaker 1>In part this is because they argue genuinely and they

0:29:52.320 --> 0:29:55.840
<v Speaker 1>don't insult, and they try to be empathic and so on,

0:29:56.000 --> 0:29:59.520
<v Speaker 1>and so they actually have better debating skills because of that.

0:30:00.000 --> 0:30:02.800
<v Speaker 1>There's an interesting question that came up, which is can

0:30:02.840 --> 0:30:06.440
<v Speaker 1>we even use the term lying. So let's say the

0:30:06.480 --> 0:30:11.160
<v Speaker 1>AI bought pretends to be a black man arguing for something.

0:30:11.960 --> 0:30:14.960
<v Speaker 1>The question is is it lying. Well, it's not lying

0:30:15.040 --> 0:30:17.760
<v Speaker 1>anymore than if it pretended to be a white man

0:30:18.000 --> 0:30:21.280
<v Speaker 1>or any person, because it's been trained on the entirety

0:30:21.280 --> 0:30:25.400
<v Speaker 1>of humankind and so we can't even use words like

0:30:25.960 --> 0:30:31.040
<v Speaker 1>it's lying. Instead, it's just representing one facet of what

0:30:31.200 --> 0:30:31.600
<v Speaker 1>it is.

0:30:32.320 --> 0:30:35.640
<v Speaker 2>Well, of course lying, yeah, I guess. I mean what

0:30:35.680 --> 0:30:38.880
<v Speaker 2>we're doing when we're interacting with humans and interacting with

0:30:39.000 --> 0:30:41.880
<v Speaker 2>machines as we're inferring different levels of intentionality.

0:30:42.520 --> 0:30:43.400
<v Speaker 3>So a machine is.

0:30:43.320 --> 0:30:46.240
<v Speaker 2>Of just a very complex set of algorithms and data.

0:30:46.560 --> 0:30:50.280
<v Speaker 2>It doesn't have intentionality as such, whereas when you're interacting

0:30:50.280 --> 0:30:53.280
<v Speaker 2>with another sentient human then there's a whole set of

0:30:53.280 --> 0:30:56.520
<v Speaker 2>other factors that we're entering into. What is this is

0:30:56.520 --> 0:30:58.520
<v Speaker 2>a SoCal theory of mind that we evoke, which is

0:30:58.840 --> 0:30:59.560
<v Speaker 2>one of their goals?

0:30:59.560 --> 0:31:00.280
<v Speaker 3>What do they want?

0:31:01.240 --> 0:31:03.920
<v Speaker 2>And you know, with good cause we have reasons to

0:31:03.960 --> 0:31:08.160
<v Speaker 2>be sort of suspicious. Now, we can't be suspicious of technology,

0:31:08.160 --> 0:31:10.440
<v Speaker 2>but it's only as a proxy of someone who programmed it,

0:31:10.720 --> 0:31:14.680
<v Speaker 2>but not suspicious of the machine per se. Or whatever

0:31:14.800 --> 0:31:17.320
<v Speaker 2>the interface you're dealing with. So I guess what I'm

0:31:17.320 --> 0:31:19.920
<v Speaker 2>saying is that when you interact with what is another

0:31:20.280 --> 0:31:24.440
<v Speaker 2>sentient human, then I think we're much more Our guard

0:31:24.520 --> 0:31:27.080
<v Speaker 2>is up a lot, although we do tend, of course

0:31:27.160 --> 0:31:30.720
<v Speaker 2>to trust humans more than we trust machines. So I

0:31:30.760 --> 0:31:33.200
<v Speaker 2>suppose I'm kind of contradicting that to some extent, but

0:31:33.240 --> 0:31:35.479
<v Speaker 2>I can see how the inference of intentionality is an

0:31:35.480 --> 0:31:38.120
<v Speaker 2>important premise upon which to kind of make a judgment

0:31:38.160 --> 0:31:39.800
<v Speaker 2>about whether lying is taking place.

0:31:44.440 --> 0:31:47.200
<v Speaker 1>That was my interview with psychologist Bruce Hood, and we

0:31:47.280 --> 0:31:50.800
<v Speaker 1>talked about why humans, all humans and all cultures in

0:31:50.840 --> 0:31:55.920
<v Speaker 1>all times hold irrational beliefs. We talked about dualism and

0:31:56.280 --> 0:32:00.880
<v Speaker 1>essentialism and our brains need to assign structure in order

0:32:01.240 --> 0:32:05.240
<v Speaker 1>to things that are actually random. The lesson that emerges

0:32:05.440 --> 0:32:09.480
<v Speaker 1>is that supernatural thinking is something that's not just restricted

0:32:09.880 --> 0:32:14.720
<v Speaker 1>to superstitious people, but instead it reflects a central feature

0:32:14.760 --> 0:32:17.800
<v Speaker 1>of how the human mind works. If you are a

0:32:17.880 --> 0:32:20.760
<v Speaker 1>regular listener to this podcast, you've heard me talk about

0:32:21.040 --> 0:32:24.520
<v Speaker 1>how the brain is locked in silence and darkness inside

0:32:24.560 --> 0:32:28.360
<v Speaker 1>the skull, and its job is to make sense of

0:32:28.440 --> 0:32:32.200
<v Speaker 1>the thin, little trickle of input that it's receiving. It's

0:32:32.360 --> 0:32:37.680
<v Speaker 1>all about meaning making. Our brains are shaped by millions

0:32:37.680 --> 0:32:41.320
<v Speaker 1>of years of evolution, and they aren't just passively recording

0:32:41.360 --> 0:32:48.160
<v Speaker 1>the world. They interpret, they infer, they guess, they imbue

0:32:48.280 --> 0:32:53.120
<v Speaker 1>the world with meaning. So what Bruce terms supersense is

0:32:53.160 --> 0:32:57.360
<v Speaker 1>the whole system working as it is supposed to. These

0:32:57.400 --> 0:33:02.960
<v Speaker 1>cognitive habits presumably helped our ancestors survive in a world

0:33:03.320 --> 0:33:06.880
<v Speaker 1>full of uncertainty. It is better to assume that there's

0:33:06.960 --> 0:33:10.640
<v Speaker 1>a predator lurking behind the bush and to be wrong,

0:33:11.080 --> 0:33:14.320
<v Speaker 1>than to assume you are safe when you're not. And

0:33:14.480 --> 0:33:18.720
<v Speaker 1>just note that the reflex to avoid a murderer's sweater,

0:33:18.960 --> 0:33:22.320
<v Speaker 1>or the feeling that someone's watching you, or the instinct

0:33:22.400 --> 0:33:26.880
<v Speaker 1>to believe in fate or signs or karmic retribution, these

0:33:26.920 --> 0:33:30.680
<v Speaker 1>don't happen because your parents taught them to you. They

0:33:30.800 --> 0:33:35.680
<v Speaker 1>emerge naturally from the architecture of the mind. These are

0:33:35.720 --> 0:33:41.000
<v Speaker 1>the shadows cast by a brain wired to detect threats

0:33:41.000 --> 0:33:45.959
<v Speaker 1>and connections, to build invisible bridges between cause and effect.

0:33:46.560 --> 0:33:50.920
<v Speaker 1>Sometimes the wiring overshoots, and we see patterns where there

0:33:50.960 --> 0:33:55.520
<v Speaker 1>aren't any We feel intention where there's only randomness. We

0:33:55.960 --> 0:34:00.840
<v Speaker 1>imagine essences and objects. We look at some visible event

0:34:00.960 --> 0:34:05.320
<v Speaker 1>and imagine invisible forces behind us. Now, that leads to

0:34:05.680 --> 0:34:10.000
<v Speaker 1>strange behaviors and beliefs sometimes, but from the brain's point

0:34:10.000 --> 0:34:15.480
<v Speaker 1>of view, that instinct is also what allows us to empathize,

0:34:15.560 --> 0:34:21.040
<v Speaker 1>to believe in justice, to tell stories, to imagine better worlds.

0:34:21.120 --> 0:34:24.319
<v Speaker 1>In other words, the same circuitry that gives rise to

0:34:24.880 --> 0:34:29.280
<v Speaker 1>magical thinking is what allows us to wonder, to hope,

0:34:29.640 --> 0:34:35.080
<v Speaker 1>to hypothesize invisible forces like gravity, to fall in love

0:34:35.120 --> 0:34:40.120
<v Speaker 1>with things that don't technically exist, like nations or ideals,

0:34:40.680 --> 0:34:44.600
<v Speaker 1>or the person that someone might become. So it's hard

0:34:44.640 --> 0:34:48.279
<v Speaker 1>to say we'd be better off without it. Sometimes we

0:34:48.440 --> 0:34:53.480
<v Speaker 1>need beliefs. So even as science offers better explanations for

0:34:53.560 --> 0:34:57.840
<v Speaker 1>the world, like this disease was caused by germs instead

0:34:57.840 --> 0:35:01.200
<v Speaker 1>of a shaman's curse, we're still going to find ourselves

0:35:01.280 --> 0:35:05.680
<v Speaker 1>drawn to the invisible. Our brains are all we have

0:35:06.040 --> 0:35:09.960
<v Speaker 1>to view the world through. We are human, and we're flawed,

0:35:10.000 --> 0:35:15.440
<v Speaker 1>and even skeptical people still whisper wishes into birthday candles

0:35:15.480 --> 0:35:19.280
<v Speaker 1>and still say something to their passed away loved ones

0:35:19.320 --> 0:35:23.359
<v Speaker 1>and quiet moments. So one lesson that emerges from Bruce's work,

0:35:23.480 --> 0:35:28.640
<v Speaker 1>I think isn't only about suppressing these impulses, but more

0:35:28.680 --> 0:35:33.400
<v Speaker 1>deeply understanding them. To see the brain as an engine

0:35:33.480 --> 0:35:38.520
<v Speaker 1>that generates meaning, one that sometimes creates ghosts and gods

0:35:38.560 --> 0:35:42.760
<v Speaker 1>and other times creates music and literature and political ideas.

0:35:43.280 --> 0:35:47.600
<v Speaker 1>In the end, we're all navigating a world way too

0:35:47.680 --> 0:35:51.040
<v Speaker 1>vast and complex for us to fully understand. So your

0:35:51.080 --> 0:35:55.360
<v Speaker 1>brain does what it can. It connects dots in the dark,

0:35:55.719 --> 0:35:59.839
<v Speaker 1>it tells stories. So tonight, when you're lying in bed

0:36:00.000 --> 0:36:02.799
<v Speaker 1>and you hear a creak in the floorboards and you

0:36:02.840 --> 0:36:05.839
<v Speaker 1>think you feel the weight of someone's presence even though

0:36:05.880 --> 0:36:11.960
<v Speaker 1>you're alone, pay attention. That's your brain humming its old tune,

0:36:12.440 --> 0:36:17.000
<v Speaker 1>the tune that kept your ancestors alive, and that allows

0:36:17.040 --> 0:36:27.200
<v Speaker 1>you to extrapolate ideas about what could be. Go to

0:36:27.200 --> 0:36:30.120
<v Speaker 1>eagleman dot com slash podcast for more information and to

0:36:30.200 --> 0:36:33.640
<v Speaker 1>find further reading. Check out my newsletter on substack and

0:36:33.760 --> 0:36:36.359
<v Speaker 1>be a part of the online chats there. You can

0:36:36.440 --> 0:36:39.520
<v Speaker 1>watch the videos of Inner Cosmos on YouTube, where you

0:36:39.520 --> 0:36:43.359
<v Speaker 1>can leave comments. Until next time, I'm David Eagleman, and

0:36:43.400 --> 0:36:45.040
<v Speaker 1>this is Inner Cosmos.