WEBVTT - Ep107 "Why do brains love stories?" (with Joshua Landy)

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<v Speaker 1>Why do brains love stories? How do brains move so

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<v Speaker 1>easily from assessing reality out there to slipping into totally

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<v Speaker 1>made up worlds that you know are made up? What

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<v Speaker 1>do authors of great literature have in common with stage

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<v Speaker 1>magicians and comedians? And what does any of this have

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<v Speaker 1>to do with cognitive shortcuts? Or how the brain is

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<v Speaker 1>a prediction machine? Or Marcel Proust or Tony Morrison or

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<v Speaker 1>Jane Austen, or why jokes always come in threes. Welcome

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<v Speaker 1>to enter cosmos with me, David Eagleman. I'm a neuroscientist

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<v Speaker 1>and an author at Stanford and in these episodes we

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<v Speaker 1>sail deeply into our three pound universe to uncover some

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<v Speaker 1>of the most surprising aspects of our lives. Today's episode

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<v Speaker 1>is about why humans read books. I was watching my

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<v Speaker 1>young daughter the other day. She loves to jump around

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<v Speaker 1>and dance and be on the move, but she was

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<v Speaker 1>sitting stock still in the kitchen, staring at symbols of

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<v Speaker 1>strange shapes written on a page, something like hieroglyphics or

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<v Speaker 1>weird squiggles. Now, it just so happens that English is

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<v Speaker 1>the language that I speak and read, so the squiggles

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<v Speaker 1>of that alphabet don't look strange to me.

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<v Speaker 2>My brain has overtrained on them so that.

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<v Speaker 1>They immediately carry meaning, and my daughter, in the last

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<v Speaker 1>several years, has also overtrained on them. But obviously, if

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<v Speaker 1>I were from another place on the planet, I would

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<v Speaker 1>see these only as weird squiggles. Anyway, she was staring

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<v Speaker 1>at these and was obviously transported internally to another world.

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<v Speaker 1>Even though she was sitting in our kitchen, her mind

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<v Speaker 1>was elsewhere. Now this is strange because any neuroscience textbook

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<v Speaker 1>that you read, including my own, will assert that brains

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<v Speaker 1>are all about gathering information from their environment. Your eyes

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<v Speaker 1>are scanning for threats and opportunities in front of you.

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<v Speaker 1>Your ears are listening, your nose is smelling, your skin

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<v Speaker 1>is registering information. All of it is about monitoring what

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<v Speaker 1>is happening around you. And yet it is extraordinarily easy

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<v Speaker 1>for us to stare at these cryptic symbols and be

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<v Speaker 1>transported into completely new worlds. In this case, my daughter

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<v Speaker 1>was in the life of somebody else. Specifically, she was

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<v Speaker 1>on a long trip through space with a cat and

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<v Speaker 1>a monkey.

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<v Speaker 2>That's what her brain thought. At least for the most part.

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<v Speaker 1>It wasn't so aware of the details of the kitchen

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<v Speaker 1>and the sounds around her. Instead, most of the processing

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<v Speaker 1>hardware was busy living in this other world, one which

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<v Speaker 1>had its own trials and tribulations, and, by the way,

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<v Speaker 1>one which doesn't actually exist, but which nonetheless has no

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<v Speaker 1>problem making her laugh and cry and occupy all of

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<v Speaker 1>her attention. So this kind of thing got me wondering

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<v Speaker 1>a long time ago about why it is so easy

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<v Speaker 1>for us to slip into other worlds, and more importantly,

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<v Speaker 1>into other characters' lives and to experience their situation and

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<v Speaker 1>their emotions. So to this point, one of the classes

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<v Speaker 1>I teach at Stanford is called Literature and the Brain.

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<v Speaker 1>I co teach this with a wonderful colleague of mine,

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<v Speaker 1>doctor Joshua Landy, who works in the Comparative Literature department.

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<v Speaker 2>For years, josh.

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<v Speaker 1>And I have both been obsessed from different angles about

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<v Speaker 1>the big picture of how and why stories pervade all

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<v Speaker 1>human cultures, and not only are they there, but they're

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<v Speaker 1>the main thing that characterizes the culture. We are more

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<v Speaker 1>than information gatherers. We are a very particular type of

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<v Speaker 1>information gatherer, and universally, it seems that the optimal way

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<v Speaker 1>to swallow the jagged pill of information is to wrap

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<v Speaker 1>it in story. So here's my interview with my colleague

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<v Speaker 1>Joshua Landy. So, josh you and I have known each

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<v Speaker 1>other for a long time and for many years now

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<v Speaker 1>we've been teaching a class at Stanford called Literature and

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<v Speaker 1>the Brain, and that's proven to be a very popular class.

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<v Speaker 2>Happily people are in thanks to you. Yeah, thanks to you.

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<v Speaker 1>And so I'm you know, I'm a neuroscientist. You're in

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<v Speaker 1>the comparative literature department. But I love literature. You love

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<v Speaker 1>cognitive science, and so that's what's put us together.

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<v Speaker 2>It's been very fruitful.

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<v Speaker 1>So today let's talk about You have a statement that

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<v Speaker 1>you make, which is that cognitive biases, which are all

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<v Speaker 1>the funny things that our brain does when they're taking

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<v Speaker 1>shortcuts and so on, that these are a writer's best friend.

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<v Speaker 2>So let's start there. What do you mean by that? Yeah,

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<v Speaker 2>so you've written beautifully about these quirks of the human brain,

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<v Speaker 2>right that it's constantly making shortcuts because we just don't

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<v Speaker 2>have the glucose, we don't have the energy, we don't

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<v Speaker 2>have the time to be thinking everything through down to

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<v Speaker 2>the last detail. So we have to make little cognitive

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<v Speaker 2>shortcuts rules of thumb to get us through our day.

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<v Speaker 2>And for the most part these were great, But I'm

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<v Speaker 2>gonna and again they get us into a little bit

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<v Speaker 2>of trouble, and sometimes it's fun trouble, right, That's the

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<v Speaker 2>basis of some jokes. Some of these jokes depend on

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<v Speaker 2>tempting the listener into making a certain kind of mistake.

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<v Speaker 2>So it's an example of such a joke, well, one

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<v Speaker 2>of Mike's. It's not particularly funny joke, but it's a

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<v Speaker 2>good example, which is the pot is in the kitchen cabinet,

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<v Speaker 2>don't smoke it all at once. This is an example

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<v Speaker 2>of a garden path joke, or as Americans say, garden

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<v Speaker 2>path joke. What you're doing is you're tempting the listener

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<v Speaker 2>to think that you're saying a particular thing. Well, the

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<v Speaker 2>pot is in the kitchen cabinet. If it's the kitchen cabinet,

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<v Speaker 2>it must be some kind of utensil. But not haha,

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<v Speaker 2>the joke's on you. Obviously that's not what it was

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<v Speaker 2>in the first place. So this is a case where

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<v Speaker 2>you're exploiting a certain tendency on the part of the brain,

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<v Speaker 2>which is to kind of you know, project out into

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<v Speaker 2>the future, to predict things, to fill things in when

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<v Speaker 2>they're not fully given to you, which we need in

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<v Speaker 2>our daily lives.

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<v Speaker 1>Exactly the brain. The brain, of course, there's a prediction machine.

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<v Speaker 1>And that's because the world is so complex, and really

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<v Speaker 1>the art of growing up and the job of brain

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<v Speaker 1>plasticity is to say, ah, okay, this is the likely

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<v Speaker 1>next token, as we would phrase it now in the

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<v Speaker 1>age of llms, but it's to say.

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<v Speaker 2>This is the likely thing that's going to happen next. Yeah.

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<v Speaker 2>You have a good example of a joke, and in

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<v Speaker 2>that vein the doctor joke, Oh yeah, I heard that

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<v Speaker 2>from a comedian a long time ago.

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<v Speaker 1>He said, I went to the doctor and the doctor said, okay,

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<v Speaker 1>take off your clothes and put him there in the

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<v Speaker 1>corner next to mine.

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<v Speaker 2>There you go. And the reason it works as a

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<v Speaker 2>joke is.

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<v Speaker 1>Because we have an internal model of the world and

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<v Speaker 1>all that language, ever is, is throwing small bits of

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<v Speaker 1>data over the transom and we say, oh, I got it,

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<v Speaker 1>I've got this word, I've got the next word. Great,

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<v Speaker 1>I can put together this very rich model of what's

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<v Speaker 1>going on.

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<v Speaker 2>So we never expected that.

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<v Speaker 1>And this is the notion of the garden path, And

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<v Speaker 1>so how do writers exploit this cognitive bias exactly right?

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<v Speaker 2>So that you know, these great riances will often tempt

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<v Speaker 2>you to make certain kinds of prediction, and then they'll,

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<v Speaker 2>you know, pull the rug out of mone of you.

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<v Speaker 2>And sometimes it's in jokes, because often that rule of

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<v Speaker 2>three where you sort of say the first thing, say

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<v Speaker 2>a second similar thing established as a pattern. Now we're

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<v Speaker 2>fully predicting that the third thing is going to be

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<v Speaker 2>the same, and then ha ha, no joke's on you.

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<v Speaker 2>Sometimes it's serious. So one of my favorite examples is

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<v Speaker 2>from Madame Bowin. I don't want to spoil too much

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<v Speaker 2>about the plot here, so I'll just say a particular

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<v Speaker 2>unfortunate thing happens, and then a very similar and fortunate

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<v Speaker 2>happened thing happens again. And so by the time you're

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<v Speaker 2>in a third similar situation, you're fully expecting this is

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<v Speaker 2>probably not going to go very well, right, So so

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<v Speaker 2>this can be for humorous effect, but can also be

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<v Speaker 2>for very serious effect. These great riances are setting us

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<v Speaker 2>up to make certain predictions about what's going to come next,

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<v Speaker 2>which they can then satisfy or undermine.

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<v Speaker 1>That's exactly right. So it's used in literary fiction. It's

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<v Speaker 1>also used in genre fiction. Obviously, in any sort of

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<v Speaker 1>mystery book, what or thriller. What the author is doing

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<v Speaker 1>is saying, Okay, look at this, look at this, look

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<v Speaker 1>at this, and he or she is just making sure

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<v Speaker 1>that we make particular kinds of predictions. And then at

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<v Speaker 1>the end they say, ha ha, it's actually this other

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<v Speaker 1>thing that you totally miss because we led you down

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<v Speaker 1>the garden path.

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<v Speaker 2>Which brings me to another cognitiviance that writes this can exploit,

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<v Speaker 2>which is selective attention. So this is of course the

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<v Speaker 2>staple of stage magic, right that magicians I don't even

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<v Speaker 2>I mean I sort of know how they do it,

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<v Speaker 2>but I basically don't know how they do it because

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<v Speaker 2>it's extraordinary. But they're able to exploit the fact that

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<v Speaker 2>our our brains cannot attend to everything at once in

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<v Speaker 2>order to hide things almost in plain sight, like close

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<v Speaker 2>up magic. They're right in front of you, and yet

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<v Speaker 2>you have no idea how they did this thing they did. Interestingly,

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<v Speaker 2>literary writers can do the same thing, and this is

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<v Speaker 2>one of my favorite phenomena in literature, the experience of

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<v Speaker 2>oh my god, of course, and so how do you

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<v Speaker 2>pull that off? Right? How do you pull off the

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<v Speaker 2>experience for the reader or the viewer of Oh my God?

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<v Speaker 2>Of course? Well, essentially you have to put something in

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<v Speaker 2>your movie, in your TV show, in your novel that's

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<v Speaker 2>visible just enough so that the viewer remembers it later on.

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<v Speaker 2>What's an example? All right? So, one of not just

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<v Speaker 2>my favorite novels, but I know your favorite novels because

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<v Speaker 2>we teach it together in our class is Tony Morrison's

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<v Speaker 2>novel Song of Solomon. And I'm not going to say

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<v Speaker 2>too much about the plot here. It's just be a

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<v Speaker 2>very mild spoiler. There is a fantastic scene right at

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<v Speaker 2>the beginning of the novel where you see this guy

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<v Speaker 2>at the top of a tall building with these homemade

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<v Speaker 2>wings on his back, and he's announced to everybody he's

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<v Speaker 2>gonna fly. He's gonna take off from the tower and fly,

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<v Speaker 2>and you're kind of worried that he's not actually gonna fly.

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<v Speaker 2>It's gonna go very badly for him. Meanwhile, somebody's going

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<v Speaker 2>into labor down on the ground, and somebody else expills

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<v Speaker 2>this this basket full of homemade petals and all kinds

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<v Speaker 2>of stuff is going on it's a bright colors, the

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<v Speaker 2>blue wings, the white snow, the red petals, the woman

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<v Speaker 2>going into labor, the man at risk of dying, and

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<v Speaker 2>by the way, somebody's singing a song. Now, this song

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<v Speaker 2>is going to turn out to be very important much

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<v Speaker 2>later on in the novel. And indeed the song is

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<v Speaker 2>in the title of the novel. But I will bet

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<v Speaker 2>you dollars to donuts that the vast majority of readers

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<v Speaker 2>just do not notice the song, or they notice it

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<v Speaker 2>just enough that when it comes back towards the end

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<v Speaker 2>of the novel, they're like, oh my god, that song.

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<v Speaker 2>But it's hidden in plain sight because you're attending to

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<v Speaker 2>this potential death, and you're attending to the birth, and

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<v Speaker 2>you're attending to the spilling of the petals and the

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<v Speaker 2>colors and everything else. Brilliant. It's a kind of genius

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<v Speaker 2>move on the part of Tony Morris. Yeah, exactly right.

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<v Speaker 1>And just to flesh out of this idea of selective attention,

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<v Speaker 1>you know, let's let's take visual attention.

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<v Speaker 2>It's like a little spotlight and you.

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<v Speaker 1>Can make it narrow or you can make it slightly wider,

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<v Speaker 1>but everything outside of your field of attention you just

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<v Speaker 1>completely miss and hence all these things. Everyone's seen these

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<v Speaker 1>on the internet. At this, you know, inattentional blindness, where

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<v Speaker 1>you're trying, you're paying attention to something and as a

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<v Speaker 1>result of that, you don't see something else, like the

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<v Speaker 1>guy in the gorilla suit who walks in and beats

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<v Speaker 1>his chest. So, and of course this is why it

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<v Speaker 1>works with magic, because the magician does something.

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<v Speaker 2>You know, magicians do this thing.

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<v Speaker 1>Instead of moving their hands and straight lines, they typically

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<v Speaker 1>do it in a curve. And I don't know, this

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<v Speaker 1>is just something they picked up on a while ago

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<v Speaker 1>that you just can't help but watch if someone's hand

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<v Speaker 1>does something, you think, hey, that hand is up to something,

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<v Speaker 1>and your.

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<v Speaker 2>Attention goes to that.

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<v Speaker 1>Even if your eyeballs are watching the thing they're supposed

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<v Speaker 1>to be watching, your attention is on the hand moving.

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<v Speaker 1>And so then the magician can do whatever they want

0:13:18.640 --> 0:13:22.400
<v Speaker 1>outside of your field of attention. And so this is

0:13:22.440 --> 0:13:25.600
<v Speaker 1>indeed related to the garden path issue because the writer

0:13:26.559 --> 0:13:29.720
<v Speaker 1>gets to drop clues on things, but just so long

0:13:29.800 --> 0:13:32.240
<v Speaker 1>as making sure that your attention is elsewhere.

0:13:33.160 --> 0:13:34.440
<v Speaker 2>Yeah, okay, good.

0:13:34.559 --> 0:13:38.400
<v Speaker 1>So these are things that neuroscientists have been studying for

0:13:38.440 --> 0:13:42.440
<v Speaker 1>a long time and novelists have been exploiting presumably for

0:13:42.559 --> 0:13:45.040
<v Speaker 1>much longer that neuroscientists have been studying this.

0:13:45.320 --> 0:13:47.240
<v Speaker 2>That is right, and that's an important point, right. The

0:13:47.320 --> 0:13:51.679
<v Speaker 2>thought is not that, you know, Shakespeare gotten a time

0:13:51.760 --> 0:13:55.319
<v Speaker 2>machine and traveled to the twentieth or twenty first century

0:13:55.400 --> 0:13:59.000
<v Speaker 2>and read a bunch of cogni science. No, but you know,

0:13:59.080 --> 0:14:02.400
<v Speaker 2>honests tend to work great art sent to work intuitively.

0:14:02.720 --> 0:14:05.160
<v Speaker 2>They have this intuitive sense of what's gonna land. How

0:14:05.559 --> 0:14:08.280
<v Speaker 2>obviously the same it's the stage magicians. Stage magic's been

0:14:08.280 --> 0:14:11.400
<v Speaker 2>around for a very long time. It got a kind

0:14:11.440 --> 0:14:14.000
<v Speaker 2>of you know, it entered its sort of modern phase

0:14:14.040 --> 0:14:19.800
<v Speaker 2>in the nineteenth century with people like Udin long name,

0:14:19.920 --> 0:14:23.080
<v Speaker 2>but that's Houdini named himself after this guy, and he

0:14:23.160 --> 0:14:26.400
<v Speaker 2>was he was the first one to really transform into

0:14:26.400 --> 0:14:30.360
<v Speaker 2>something kind of professional where he wasn't pretending to summon spirits.

0:14:31.600 --> 0:14:35.440
<v Speaker 2>He called his tricks experiments as though he were a scientist.

0:14:35.840 --> 0:14:39.000
<v Speaker 2>Wow magician. So anyway, this is a kind of digression

0:14:39.000 --> 0:14:42.200
<v Speaker 2>into something that I'm excited about, but it's not totally

0:14:42.400 --> 0:14:45.960
<v Speaker 2>on topic. But the main point is all of these

0:14:45.960 --> 0:14:49.800
<v Speaker 2>folks have this intuitive sense, based on experience of how

0:14:49.840 --> 0:14:51.440
<v Speaker 2>you get things to land. In a certain way, and

0:14:51.480 --> 0:14:54.280
<v Speaker 2>now we have all these wonderful scientists like you who

0:14:54.280 --> 0:14:56.480
<v Speaker 2>are explaining why they got it right.

0:14:57.120 --> 0:15:01.120
<v Speaker 1>You know, it makes me wonder when magicians, let's say

0:15:01.160 --> 0:15:03.800
<v Speaker 1>a thousand years ago, performing to the king and maybe

0:15:03.840 --> 0:15:05.480
<v Speaker 1>summoning spirits, whatever they were doing.

0:15:05.720 --> 0:15:08.920
<v Speaker 2>But it makes me wonder what vocabulary they used among

0:15:09.080 --> 0:15:09.680
<v Speaker 2>one another?

0:15:11.240 --> 0:15:15.520
<v Speaker 1>Did they talk about the spotlight of attention in some way?

0:15:15.160 --> 0:15:18.080
<v Speaker 1>Did they intuit the mechanism as much as the what

0:15:18.240 --> 0:15:19.160
<v Speaker 1>to do about it?

0:15:19.480 --> 0:15:22.000
<v Speaker 2>I mean, we don't have all the records of what

0:15:22.000 --> 0:15:24.680
<v Speaker 2>we would need for that, especially as magicians keep diffe.

0:15:25.560 --> 0:15:28.080
<v Speaker 2>It's interesting wonder about.

0:15:27.840 --> 0:15:30.200
<v Speaker 1>Authors though, Let's say a thousand years ago, an author

0:15:30.200 --> 0:15:32.560
<v Speaker 1>who dropped clues over here but wanted to make sure

0:15:32.600 --> 0:15:34.120
<v Speaker 1>the audience's tension was over there.

0:15:34.160 --> 0:15:36.840
<v Speaker 2>I wonder how they described.

0:15:36.200 --> 0:15:39.280
<v Speaker 1>That when they, let's say, taught small seminar classes to

0:15:39.320 --> 0:15:42.600
<v Speaker 1>other authors, how do they talk about it?

0:15:42.680 --> 0:15:45.400
<v Speaker 2>So we don't have those records, but it's very interesting

0:15:45.440 --> 0:15:48.520
<v Speaker 2>to read what people are saying, you know, in the

0:15:48.600 --> 0:15:50.800
<v Speaker 2>late nineteth century, early twentieth century, because that we have

0:15:50.840 --> 0:15:53.440
<v Speaker 2>a bunch of people's letters, and we have people's essays,

0:15:53.440 --> 0:15:55.320
<v Speaker 2>and you know, one of my Favorites is an essay

0:15:55.320 --> 0:16:00.360
<v Speaker 2>by my favorite novelist, Marcel Proust, author of the three

0:16:00.360 --> 0:16:04.880
<v Speaker 2>thousand page be Off in Search of Lost Time. Have

0:16:04.960 --> 0:16:07.280
<v Speaker 2>you read the whole thing? Oh? Yeah, many times? Wow?

0:16:07.920 --> 0:16:09.640
<v Speaker 2>How long does it take you to go through the

0:16:09.680 --> 0:16:14.640
<v Speaker 2>first time? It took me seven years. Yeah, it's you know,

0:16:14.840 --> 0:16:17.880
<v Speaker 2>it's an investment. But that's well, that's part of what

0:16:17.920 --> 0:16:19.400
<v Speaker 2>you and I think about in the classes. You know,

0:16:20.040 --> 0:16:23.040
<v Speaker 2>why do we make those investments? And it's not just

0:16:23.320 --> 0:16:26.640
<v Speaker 2>for entertainment, and it's not irrational, it's completely irrational where

0:16:26.680 --> 0:16:29.440
<v Speaker 2>there are huge benefits that we get from the time

0:16:29.440 --> 0:16:32.080
<v Speaker 2>that we spend in our loving engagement with novels and

0:16:32.160 --> 0:16:34.360
<v Speaker 2>TV shows and movies that are that are challenging, not

0:16:34.360 --> 0:16:36.880
<v Speaker 2>just the ones that wear cars blow up. But to

0:16:36.920 --> 0:16:39.800
<v Speaker 2>go back to your question, you know, Pruce writes this

0:16:39.920 --> 0:16:43.360
<v Speaker 2>essay on Flaubert, the nineteenth century novelist, and he says,

0:16:43.440 --> 0:16:46.440
<v Speaker 2>you know, you're My favorite line in Flaubert is he

0:16:46.560 --> 0:16:53.520
<v Speaker 2>traveled two words sentence. It's a two words sentence, and

0:16:53.560 --> 0:16:57.280
<v Speaker 2>what Prusce loves about it is the use of verb tense,

0:16:58.480 --> 0:17:03.080
<v Speaker 2>so that this novel that is talking about by Flaubert, sorry,

0:17:03.120 --> 0:17:09.520
<v Speaker 2>sentimental education suddenly shifts from this kind of gradual imperfect

0:17:09.560 --> 0:17:12.800
<v Speaker 2>tense where things are kind of moving slowly and you

0:17:12.880 --> 0:17:16.160
<v Speaker 2>have maybe one hundred pages for an afternoon to this

0:17:17.080 --> 0:17:21.440
<v Speaker 2>He traveled, where you're compressing ten years into two words. Oh,

0:17:22.119 --> 0:17:25.879
<v Speaker 2>so you have these really interesting instances of writing just

0:17:25.920 --> 0:17:29.000
<v Speaker 2>talking about their craft, and they will talk about things

0:17:29.040 --> 0:17:30.679
<v Speaker 2>like that. They will say, you know, think about the

0:17:30.720 --> 0:17:33.040
<v Speaker 2>verb tenses using think about the way in which you're

0:17:33.040 --> 0:17:36.119
<v Speaker 2>handling time. Think about the point of view in the

0:17:36.160 --> 0:17:37.479
<v Speaker 2>novel and how it can shift, and how you can

0:17:37.480 --> 0:17:39.560
<v Speaker 2>trick the reader. I mean, that's a big thing in Flaubert,

0:17:39.920 --> 0:17:42.960
<v Speaker 2>and also in Jane Austen, tricking the She doesn't we

0:17:43.000 --> 0:17:44.960
<v Speaker 2>don't have the as far as I know, the records

0:17:44.960 --> 0:17:47.720
<v Speaker 2>of her talking about this, but it's clear in Flaubert

0:17:48.160 --> 0:17:53.359
<v Speaker 2>these writers are deliberately tricking us. They are tricking us

0:17:53.640 --> 0:17:58.919
<v Speaker 2>into thinking that some sequence of words is said to

0:17:58.920 --> 0:18:01.240
<v Speaker 2>you by the author and a ratre and it's just true,

0:18:02.160 --> 0:18:05.680
<v Speaker 2>when in reality it's actually just somebody's point of view.

0:18:05.920 --> 0:18:08.440
<v Speaker 2>And this turns out to be really good for us,

0:18:09.520 --> 0:18:11.280
<v Speaker 2>And why do you think it's good for us? So

0:18:11.400 --> 0:18:14.120
<v Speaker 2>this is another way in which, you know, I think

0:18:15.400 --> 0:18:20.879
<v Speaker 2>writers can in a salutary way exploit the frailties of

0:18:20.880 --> 0:18:24.639
<v Speaker 2>our cognitive apparatus, right, so why is it good for us?

0:18:24.920 --> 0:18:28.240
<v Speaker 2>You know, we encounter some kind of claim in a

0:18:28.280 --> 0:18:31.600
<v Speaker 2>work of fiction. A good example in Jane Austen's Pride

0:18:31.600 --> 0:18:35.320
<v Speaker 2>and Prejudice. There's a scene where this I borrow from

0:18:35.359 --> 0:18:39.040
<v Speaker 2>my friend and colleague Nnie Anderson. There's this scene where

0:18:39.080 --> 0:18:44.119
<v Speaker 2>Elizabeth Bennett is looking talking to mister Darcy, and everyone

0:18:44.200 --> 0:18:47.040
<v Speaker 2>will remember this from the novel of the Fantastic TV adaptation,

0:18:48.119 --> 0:18:52.159
<v Speaker 2>and she's talking to about this, this horrible situation with

0:18:52.200 --> 0:18:55.480
<v Speaker 2>her sister, and everyone's afraid of it and afraid what's

0:18:55.480 --> 0:18:58.639
<v Speaker 2>going to happen? And Darcy says something, and then the

0:18:58.680 --> 0:19:03.400
<v Speaker 2>line is a deeper shape of auteur spread across his features. Oh,

0:19:03.440 --> 0:19:07.440
<v Speaker 2>he's even more arrogant and supercilious than he ever was before.

0:19:07.840 --> 0:19:12.280
<v Speaker 2>He's disgusted. What a horrible family. These guys are trailer trash.

0:19:12.400 --> 0:19:15.640
<v Speaker 2>You know what am I getting myself involved in? Turns

0:19:15.640 --> 0:19:17.560
<v Speaker 2>out much later than the novel, It wasn't out at all.

0:19:17.920 --> 0:19:22.320
<v Speaker 2>So his expression did change. He was thinking about something,

0:19:22.320 --> 0:19:25.840
<v Speaker 2>he was feeling something. What was he feeling? Concern? He

0:19:25.880 --> 0:19:28.600
<v Speaker 2>was feeling all kinds of possib feelings. He was feeling concern,

0:19:29.119 --> 0:19:32.560
<v Speaker 2>he was thinking about his own situation. He happened to

0:19:32.680 --> 0:19:35.199
<v Speaker 2>know this bad guy that's involved in the situation. In

0:19:35.200 --> 0:19:40.359
<v Speaker 2>other words, this little, just this little sentence, this little

0:19:40.800 --> 0:19:44.119
<v Speaker 2>innocent looking sentence that looks like it's a statement of

0:19:44.200 --> 0:19:47.040
<v Speaker 2>fact about what's happening in the novel turns out to

0:19:47.119 --> 0:19:49.800
<v Speaker 2>be Elizabeth's point of view. Why is that good for us?

0:19:49.840 --> 0:19:53.520
<v Speaker 2>Because well, look, the whole novel is about pride and prejudice.

0:19:54.160 --> 0:19:57.000
<v Speaker 2>It's not just about the pride and prejudice of the characters,

0:19:57.359 --> 0:20:01.480
<v Speaker 2>it's about ours. Why did we we so quick to

0:20:02.040 --> 0:20:05.879
<v Speaker 2>interpret the sentence that way? Because we're prejudiced because we

0:20:05.960 --> 0:20:09.560
<v Speaker 2>have an existing belief about who Darcy is and what

0:20:09.640 --> 0:20:11.800
<v Speaker 2>kind of character he has, and he can't possibly be different,

0:20:11.880 --> 0:20:14.639
<v Speaker 2>he can't possibly be changed. Guess what we're wrong?

0:20:32.720 --> 0:20:32.959
<v Speaker 1>You know.

0:20:33.040 --> 0:20:36.080
<v Speaker 2>It strikes me this is part of the passage.

0:20:35.960 --> 0:20:39.040
<v Speaker 1>Into maturity that we all go through as humans, is

0:20:39.640 --> 0:20:42.879
<v Speaker 1>learning that our first interpretation of something in life is

0:20:42.960 --> 0:20:45.040
<v Speaker 1>not necessarily what we thought it was.

0:20:45.240 --> 0:20:45.960
<v Speaker 2>But we have these.

0:20:45.880 --> 0:20:48.160
<v Speaker 1>Internal models, and it's so hard to get over when

0:20:48.200 --> 0:20:50.720
<v Speaker 1>we think that someone's just given us a mean look

0:20:50.800 --> 0:20:53.040
<v Speaker 1>or something. I see my daughter who's in the fourth

0:20:53.080 --> 0:20:55.560
<v Speaker 1>grade now constantly come home and say, oh, so and

0:20:55.600 --> 0:20:57.680
<v Speaker 1>so looked or did this thing, And I think, gosh,

0:20:57.680 --> 0:21:01.480
<v Speaker 1>there are probably many interpretations for what happened there, right,

0:21:01.600 --> 0:21:04.800
<v Speaker 1>But all we ever live inside of is our internal model.

0:21:05.320 --> 0:21:08.800
<v Speaker 1>And one thing the brain is good at doing is

0:21:08.880 --> 0:21:12.120
<v Speaker 1>coming to conclusions. Instead of saying, well, there's a whole

0:21:12.160 --> 0:21:14.840
<v Speaker 1>table of hypotheses here that I could hold on to,

0:21:16.359 --> 0:21:20.360
<v Speaker 1>it collapses down to one theory about what just happened.

0:21:20.840 --> 0:21:22.600
<v Speaker 2>I totally agree with you, and I think that's one

0:21:22.640 --> 0:21:28.399
<v Speaker 2>of the enormous benefits of novel reading generally. I mean, obviously, again,

0:21:28.440 --> 0:21:30.399
<v Speaker 2>you could read novels just you know, sort of light,

0:21:30.480 --> 0:21:32.040
<v Speaker 2>fluffy stuff. You can read it for pleasure. Is nothing

0:21:32.080 --> 0:21:36.280
<v Speaker 2>wrong with that, But the kind that really challenge us,

0:21:36.320 --> 0:21:38.919
<v Speaker 2>like like J. Nausten's novels, like Tony Marshall's novels, like

0:21:39.119 --> 0:21:43.359
<v Speaker 2>Flaubert's novels, Proof three thousand page Meema, they do us

0:21:43.359 --> 0:21:46.479
<v Speaker 2>this enormous favorite. Milan Kundera talks about it. As you know,

0:21:46.840 --> 0:21:50.800
<v Speaker 2>reality is always more complicated than you think, and novels,

0:21:50.880 --> 0:21:54.560
<v Speaker 2>I think, get us into a better state of mind.

0:21:54.600 --> 0:21:58.639
<v Speaker 2>About that by what I think of as handing our

0:21:58.680 --> 0:21:59.280
<v Speaker 2>rear end to.

0:21:59.280 --> 0:22:03.439
<v Speaker 1>Us, so as in making you think, okay, I've got this,

0:22:03.440 --> 0:22:05.640
<v Speaker 1>I understand exactly what's going on, and then realizing, wow,

0:22:05.680 --> 0:22:09.399
<v Speaker 1>I really misinterpreted exactly. It's practice at real life in

0:22:09.400 --> 0:22:10.760
<v Speaker 1>that way, practice at real life.

0:22:10.920 --> 0:22:13.600
<v Speaker 2>Yeah, and it you know, if you do enough of it,

0:22:13.600 --> 0:22:16.040
<v Speaker 2>if you get into a kind of habit of novel reading,

0:22:16.280 --> 0:22:19.879
<v Speaker 2>you're more likely to be just a little slower and

0:22:19.960 --> 0:22:22.080
<v Speaker 2>jumping to these conclusions. And I think this habit of

0:22:22.119 --> 0:22:25.800
<v Speaker 2>reading these interesting novels that challenge us and pull a

0:22:25.840 --> 0:22:28.680
<v Speaker 2>rug out from under us should make us a little

0:22:28.680 --> 0:22:30.119
<v Speaker 2>bit more circumspect.

0:22:29.760 --> 0:22:32.320
<v Speaker 1>Exactly because the novel is like a sandbox that you

0:22:32.400 --> 0:22:34.920
<v Speaker 1>get to play in, and you get to follow these

0:22:34.960 --> 0:22:37.000
<v Speaker 1>trajectories and say, oh.

0:22:36.800 --> 0:22:37.719
<v Speaker 2>Yeah, things can turn out.

0:22:37.760 --> 0:22:41.520
<v Speaker 1>I expect it, and yes, it strengthens our muscles for

0:22:41.600 --> 0:22:43.639
<v Speaker 1>realizing that can happen in real life.

0:22:43.800 --> 0:22:45.720
<v Speaker 2>You know, I just posted on my substack this issue.

0:22:45.720 --> 0:22:50.200
<v Speaker 1>We've talked about this study before about how reading even

0:22:50.240 --> 0:22:53.640
<v Speaker 1>short bits of literature can expand your empathy and your

0:22:53.680 --> 0:22:56.440
<v Speaker 1>ability to see other people. This is a related issue

0:22:56.480 --> 0:22:59.720
<v Speaker 1>because it's allowing you to see not only what someone

0:22:59.720 --> 0:23:02.520
<v Speaker 1>else might be thinking, but what the whole situation could

0:23:02.520 --> 0:23:04.560
<v Speaker 1>be and how you misinterpreted it.

0:23:05.280 --> 0:23:06.320
<v Speaker 2>By the way, there's a good.

0:23:06.200 --> 0:23:12.119
<v Speaker 1>Example in the movie Oppenheimert where Robert Downey Junior's character

0:23:12.240 --> 0:23:16.800
<v Speaker 1>Lewis Strauss he's going to say something to Oppenheimer and

0:23:17.800 --> 0:23:24.040
<v Speaker 1>Albert Einstein passes him and looks very angry, and so

0:23:24.080 --> 0:23:28.119
<v Speaker 1>Strauss takes that personally and believes that Oppenheimer has just

0:23:28.240 --> 0:23:32.120
<v Speaker 1>said something to Einstein against him, and the whole movie

0:23:32.200 --> 0:23:35.680
<v Speaker 1>he hates Oppenheimer in part because of this, And at

0:23:35.680 --> 0:23:38.480
<v Speaker 1>the very end of the movie, I hope this is

0:23:38.480 --> 0:23:40.840
<v Speaker 1>a this is a minor spoiler, but at the very

0:23:40.920 --> 0:23:43.600
<v Speaker 1>end of the movie we find out that this wasn't

0:23:43.680 --> 0:23:46.440
<v Speaker 1>at all why Einstein had this concerned look on his face.

0:23:46.480 --> 0:23:50.400
<v Speaker 1>It's because Oppenheimer had just told him about the nuclear

0:23:50.440 --> 0:23:55.479
<v Speaker 1>bomb test and Einstein pictured the whole world going up

0:23:55.520 --> 0:24:00.480
<v Speaker 1>in flames and was so struck and depressed. Why this

0:24:01.400 --> 0:24:04.520
<v Speaker 1>vision he had of what was what the future was

0:24:04.920 --> 0:24:07.840
<v Speaker 1>that he walked by, And when Strauss said hello, Einstein

0:24:07.840 --> 0:24:10.040
<v Speaker 1>didn't even respond to him. And so we as the

0:24:10.080 --> 0:24:14.840
<v Speaker 1>audience find out that this misinterpretation has been with Strauss

0:24:14.880 --> 0:24:17.200
<v Speaker 1>for his whole career because of this, this one moment.

0:24:18.240 --> 0:24:20.239
<v Speaker 2>That's a great example, and you know, it reminds us

0:24:20.240 --> 0:24:24.920
<v Speaker 2>that these works of fiction makes self correction pleasurable. Right.

0:24:24.960 --> 0:24:27.840
<v Speaker 2>And of course, you know, we make mistakes all the

0:24:27.840 --> 0:24:30.640
<v Speaker 2>time in real life too, and sometimes we get our

0:24:30.680 --> 0:24:33.520
<v Speaker 2>rear ends handed twists in real life too, but that's

0:24:33.520 --> 0:24:38.800
<v Speaker 2>not pleasurable. But in fiction it's you know, oh wow,

0:24:38.920 --> 0:24:42.760
<v Speaker 2>oh that's so interesting. And I think that kind of

0:24:42.800 --> 0:24:45.960
<v Speaker 2>makes you know, it makes it go down easier, right,

0:24:46.560 --> 0:24:52.040
<v Speaker 2>It makes us associate recognizing the limits of our capacities

0:24:52.040 --> 0:24:55.760
<v Speaker 2>to know things with pleasure or at least not discomfort.

0:24:56.320 --> 0:24:57.920
<v Speaker 2>And I think that's that's going to be good for

0:24:58.000 --> 0:24:59.199
<v Speaker 2>us in the long run. In other way, it's the

0:24:59.240 --> 0:25:01.280
<v Speaker 2>other sign to what we're talking about at the beginning

0:25:01.320 --> 0:25:04.600
<v Speaker 2>about how rights can exploit biases. This is a way

0:25:04.640 --> 0:25:08.440
<v Speaker 2>in which runs us can gently push back against biases. Right,

0:25:08.520 --> 0:25:14.199
<v Speaker 2>these ways that we have of just distorting reality, of

0:25:14.200 --> 0:25:16.639
<v Speaker 2>getting things wrong, of thinking we know everything when we don't.

0:25:17.240 --> 0:25:21.000
<v Speaker 2>You can't completely undo that rain is what it is,

0:25:21.040 --> 0:25:24.280
<v Speaker 2>but you can gently nudge back against it and make

0:25:24.359 --> 0:25:26.639
<v Speaker 2>us a little bit better equipped to deal with the

0:25:26.640 --> 0:25:28.600
<v Speaker 2>world and each other. So let me ask you this.

0:25:29.840 --> 0:25:32.840
<v Speaker 1>You know, everybody's fictions of the future are always incorrect

0:25:32.960 --> 0:25:37.439
<v Speaker 1>in terms of how will kids be consuming entertainment in

0:25:37.480 --> 0:25:40.080
<v Speaker 1>the future. But one thing that does seem a little

0:25:40.080 --> 0:25:42.080
<v Speaker 1>bit of a problem is that there's a lot more

0:25:42.200 --> 0:25:45.360
<v Speaker 1>video game playing and a lot less novel reading.

0:25:45.800 --> 0:25:48.040
<v Speaker 2>And the question is if we take that to its extreme.

0:25:48.040 --> 0:25:50.560
<v Speaker 1>I don't know if that'll actually happen, but if kids

0:25:50.640 --> 0:25:53.480
<v Speaker 1>didn't read any literature and instead they just played role

0:25:53.520 --> 0:25:56.719
<v Speaker 1>playing action games, what is lost there?

0:25:57.480 --> 0:26:01.080
<v Speaker 2>So I don't want to not all video games. I

0:26:01.119 --> 0:26:03.119
<v Speaker 2>think there are actually some really interesting ones. There are

0:26:03.119 --> 0:26:05.280
<v Speaker 2>some very interesting games where you have choices to make

0:26:05.320 --> 0:26:08.080
<v Speaker 2>and at the end the game tells you this is

0:26:08.080 --> 0:26:11.639
<v Speaker 2>what you chose. How do you feel about that? So

0:26:11.680 --> 0:26:14.760
<v Speaker 2>there are actually some very interesting cases. But I do

0:26:14.800 --> 0:26:17.879
<v Speaker 2>think nonetheless, even with the best video games out there, Look,

0:26:18.040 --> 0:26:23.719
<v Speaker 2>each of our modes or cultural modes, has its own affordances,

0:26:23.840 --> 0:26:27.120
<v Speaker 2>has its own specific things to offer. So video games

0:26:27.160 --> 0:26:29.600
<v Speaker 2>have a particular thing to offer, but novels have this

0:26:29.640 --> 0:26:33.160
<v Speaker 2>particular thing to offer, and this particular trick that Jane

0:26:33.200 --> 0:26:36.639
<v Speaker 2>Austen pulls and that Flaubert Polls and other writers pull,

0:26:37.520 --> 0:26:41.080
<v Speaker 2>you kind of can't do that as well in other things.

0:26:41.200 --> 0:26:44.200
<v Speaker 1>Including by the way, TikTok videos or Instagram or tweet them.

0:26:44.720 --> 0:26:45.240
<v Speaker 2>Yeah.

0:26:45.400 --> 0:26:48.720
<v Speaker 1>Yeah, that concerns me just a little bit because investing

0:26:48.760 --> 0:26:51.159
<v Speaker 1>maybe not a three thousand page novel, but investing in

0:26:51.200 --> 0:26:53.879
<v Speaker 1>a novel and you think you have an interpretation, then

0:26:53.920 --> 0:26:55.119
<v Speaker 1>you find out that was wrong.

0:26:56.680 --> 0:26:58.120
<v Speaker 2>I just don't know if you can get that through

0:26:58.160 --> 0:27:01.640
<v Speaker 2>other media. I think it's right, I think especially short films. Right,

0:27:01.640 --> 0:27:04.320
<v Speaker 2>there are certain effects that can only be produced at

0:27:04.359 --> 0:27:09.639
<v Speaker 2>a certain length. Certain emotions require time to produce. Not

0:27:09.720 --> 0:27:12.879
<v Speaker 2>all emotions, but some emotions, you know, gosh, you have

0:27:12.960 --> 0:27:14.679
<v Speaker 2>to you need to spend the time of the characters

0:27:14.760 --> 0:27:18.320
<v Speaker 2>to get so invested that you will be profoundly affected

0:27:18.359 --> 0:27:21.359
<v Speaker 2>by their death in a story, for example. Right, So

0:27:21.400 --> 0:27:25.240
<v Speaker 2>there's a variety of things that kind of only really

0:27:25.280 --> 0:27:29.159
<v Speaker 2>work or work out their strongest if you're reading a

0:27:29.200 --> 0:27:32.560
<v Speaker 2>novel a couple hundred pages, maybe three thousand, let's tone

0:27:32.600 --> 0:27:35.600
<v Speaker 2>it down a few undred pages. But similarly, you know,

0:27:35.800 --> 0:27:38.679
<v Speaker 2>films have particular things to offer, and TV shows are

0:27:38.680 --> 0:27:39.520
<v Speaker 2>particular things to.

0:27:39.480 --> 0:27:43.000
<v Speaker 1>Offer exactly right, And you can watch a multi season

0:27:43.040 --> 0:27:45.720
<v Speaker 1>television show and get that same sort of effect out

0:27:45.720 --> 0:27:48.080
<v Speaker 1>of it. Yes, although I do want I just read

0:27:48.080 --> 0:27:51.880
<v Speaker 1>a statistic that YouTube, the revenue that YouTube makes swamps

0:27:52.080 --> 0:27:56.520
<v Speaker 1>Netflix and Disney and everyone else. And you know, they

0:27:56.560 --> 0:28:00.000
<v Speaker 1>tend to be standalone things. You know, they're getting longer, interesting,

0:28:00.240 --> 0:28:03.520
<v Speaker 1>like half an hour in length. But I you know, look,

0:28:03.600 --> 0:28:07.000
<v Speaker 1>I'm not a cultural pessimist. I think that generally speaking,

0:28:07.600 --> 0:28:10.080
<v Speaker 1>you know, each generation is good at some things and

0:28:10.080 --> 0:28:14.119
<v Speaker 1>bad as of other things. And you know it's foolish

0:28:14.160 --> 0:28:17.800
<v Speaker 1>to say, ah, the kids these days, things going to hell, right,

0:28:19.440 --> 0:28:22.960
<v Speaker 1>So there are some great things happening now. But I

0:28:23.000 --> 0:28:24.920
<v Speaker 1>also want to say, on the other side of that,

0:28:25.320 --> 0:28:27.159
<v Speaker 1>I think we need to try to hang on to

0:28:27.440 --> 0:28:31.920
<v Speaker 1>the practice of engaging with long form works of fiction,

0:28:32.160 --> 0:28:35.480
<v Speaker 1>long form works in nonfiction as well. But in the

0:28:35.480 --> 0:28:39.560
<v Speaker 1>context of our conversation, I don't want the world to

0:28:39.720 --> 0:28:45.240
<v Speaker 1>devolve into just tiktoks or you know, a two minute

0:28:45.360 --> 0:28:48.560
<v Speaker 1>YouTube video one after the other after the other. There

0:28:48.600 --> 0:28:50.240
<v Speaker 1>are things that we're losing if we lose that.

0:28:50.440 --> 0:28:50.920
<v Speaker 2>I agreed.

0:28:51.600 --> 0:28:56.080
<v Speaker 1>Are there any other cognitive biases that writers exploit?

0:28:56.640 --> 0:29:00.600
<v Speaker 2>Yeah, so one obvious one is the peak end, which

0:29:00.680 --> 0:29:04.800
<v Speaker 2>Conoman talks about. So that's the phenomenon where if you're

0:29:04.840 --> 0:29:09.280
<v Speaker 2>thinking about an experience that lasted for a certain length

0:29:09.320 --> 0:29:10.880
<v Speaker 2>of time. Let's say you went to Paris for a

0:29:10.880 --> 0:29:16.200
<v Speaker 2>week and somebody asks you, how was Paris. You're very likely,

0:29:16.800 --> 0:29:18.040
<v Speaker 2>you know, if you want to give like a one

0:29:18.080 --> 0:29:20.240
<v Speaker 2>would answer it was great. It was Paris. Of course

0:29:20.280 --> 0:29:23.160
<v Speaker 2>it was great. But you know, you're going to be

0:29:23.400 --> 0:29:28.440
<v Speaker 2>more influenced by the experience at its peak and the

0:29:28.480 --> 0:29:30.280
<v Speaker 2>experience at its sense. So whatever the last thing was

0:29:30.320 --> 0:29:32.920
<v Speaker 2>you did in Paris, and then whatever was either the

0:29:32.920 --> 0:29:35.400
<v Speaker 2>greatest thing or the most horrible thing that happened in Paris.

0:29:36.440 --> 0:29:40.280
<v Speaker 2>That affects our reading of literature too. It makes endings

0:29:40.920 --> 0:29:45.600
<v Speaker 2>unusually important. Right, A great ending can almost save a

0:29:46.320 --> 0:29:48.640
<v Speaker 2>mediocre work of art, and a terrible edd it can

0:29:48.760 --> 0:29:51.760
<v Speaker 2>ruin what was otherwise a great work of art. So

0:29:51.880 --> 0:29:54.600
<v Speaker 2>that's one another one which Viera Tobin has talked about,

0:29:54.840 --> 0:29:57.160
<v Speaker 2>just this brilliant theory about this thing called the curse

0:29:57.240 --> 0:30:00.920
<v Speaker 2>of knowledge and the curse of knowledg Knowledge is basically

0:30:01.880 --> 0:30:05.360
<v Speaker 2>this phenomenon where once you know something, it becomes more

0:30:05.400 --> 0:30:09.520
<v Speaker 2>difficult for you to imagine not knowing it. And it

0:30:09.600 --> 0:30:14.160
<v Speaker 2>even applies to yourself of five minutes ago. So when

0:30:14.800 --> 0:30:17.160
<v Speaker 2>when you're watching a quiz show and they give the answer,

0:30:17.240 --> 0:30:19.960
<v Speaker 2>you think, ah, I should have known that, because now

0:30:19.960 --> 0:30:23.400
<v Speaker 2>you know it, and so vera. Tobin says, this is

0:30:23.480 --> 0:30:28.280
<v Speaker 2>one of the ways in which twists work in literature

0:30:28.640 --> 0:30:33.080
<v Speaker 2>and in movies, that you want the reader or viewer

0:30:33.120 --> 0:30:38.920
<v Speaker 2>to have this experience of of course it was Jimmy.

0:30:39.520 --> 0:30:41.800
<v Speaker 2>Of course it was Jimmy. I should have known all along.

0:30:42.480 --> 0:30:44.280
<v Speaker 2>But you don't want people to figure out it was

0:30:44.360 --> 0:30:47.600
<v Speaker 2>Jimmy after five minutes. And that's a difficult thing to

0:30:47.600 --> 0:30:51.400
<v Speaker 2>pull off as a writer or a screenwriter. So Tobin says, well, look,

0:30:51.440 --> 0:30:54.640
<v Speaker 2>you exploit the curse of knowledge. You drop a few

0:30:54.680 --> 0:30:59.600
<v Speaker 2>breadcrumbs around where you know it could be Jimmy, and

0:30:59.640 --> 0:31:00.720
<v Speaker 2>by the time time you get to the end you

0:31:00.760 --> 0:31:04.000
<v Speaker 2>reveal it's Jimmy. Because of the curse of knowledge, the

0:31:04.080 --> 0:31:06.800
<v Speaker 2>viewer is going to say, oh, that's such a satisfying

0:31:06.960 --> 0:31:09.000
<v Speaker 2>of of course it was Jimmy. So these are a

0:31:09.040 --> 0:31:12.520
<v Speaker 2>couple more of these little quirks of our cognitive apparatus

0:31:12.560 --> 0:31:16.240
<v Speaker 2>that writers can exploit to delight and challenge and and

0:31:16.240 --> 0:31:18.680
<v Speaker 2>and push us not just out of our comfort zone,

0:31:18.800 --> 0:31:19.640
<v Speaker 2>terrific and.

0:31:19.560 --> 0:31:23.720
<v Speaker 1>So for other biases that writers can exploit, what about priming.

0:31:23.880 --> 0:31:27.920
<v Speaker 2>What is priming great? So priming is a phenomenon where

0:31:27.960 --> 0:31:34.000
<v Speaker 2>basically exposure to a given stimulus makes subsequent related stimuli

0:31:34.040 --> 0:31:37.840
<v Speaker 2>more salient. So that's a lot of jargon. The basic

0:31:37.880 --> 0:31:42.280
<v Speaker 2>thought is that if you've just seen a wolf and

0:31:42.360 --> 0:31:45.840
<v Speaker 2>you're walking around in the forest, then some sudden rustling

0:31:45.920 --> 0:31:48.760
<v Speaker 2>might make you think that's another wolf. Right, You're going

0:31:48.840 --> 0:31:51.720
<v Speaker 2>to be more sensitive either to real or even imagined

0:31:52.000 --> 0:31:55.320
<v Speaker 2>phenomena that are that are similar to what you've just experienced.

0:31:56.000 --> 0:31:58.520
<v Speaker 2>So this shows up in all kinds of ways in

0:31:58.960 --> 0:32:05.080
<v Speaker 2>literary texts. You can get people to anticipate things, whether

0:32:05.120 --> 0:32:09.640
<v Speaker 2>they're going to be there or not. Priming works in

0:32:09.680 --> 0:32:10.960
<v Speaker 2>some surprising ways.

0:32:11.960 --> 0:32:15.239
<v Speaker 3>So for example, if you you know, if you if

0:32:15.280 --> 0:32:18.120
<v Speaker 3>you flash up on a screen for fraction of a

0:32:18.160 --> 0:32:22.720
<v Speaker 3>second the word eight, people will be quicker.

0:32:22.560 --> 0:32:24.880
<v Speaker 2>As in E E I G H D I G

0:32:25.080 --> 0:32:27.520
<v Speaker 2>H T got it. People with quicker to notice the

0:32:27.640 --> 0:32:32.520
<v Speaker 2>number eight. That's straightforward. But they'll also be quicker to

0:32:32.640 --> 0:32:36.880
<v Speaker 2>notice things that rhyme with that. And here's a really

0:32:36.920 --> 0:32:40.200
<v Speaker 2>wild one. If you flash up the word towed t

0:32:40.360 --> 0:32:44.200
<v Speaker 2>O W E D as in they towed my car yesterday,

0:32:45.040 --> 0:32:48.000
<v Speaker 2>people are going to be quicker at recognizing the word frog.

0:32:49.400 --> 0:32:52.280
<v Speaker 2>Why because obviously t O w D sounds a bit

0:32:52.360 --> 0:32:56.080
<v Speaker 2>like t O A D the wart amphibian. So that's fascinating.

0:32:56.080 --> 0:32:58.160
<v Speaker 2>Then what's going on in there? Somehow the brain is

0:32:58.200 --> 0:33:03.640
<v Speaker 2>registering this, translate it into sounds and then generating associations

0:33:03.680 --> 0:33:04.840
<v Speaker 2>based on those sounds, and.

0:33:04.760 --> 0:33:06.920
<v Speaker 1>All that's happening under the hood. And and what this

0:33:07.040 --> 0:33:09.440
<v Speaker 1>tells us, by the way, is that all this activity

0:33:09.520 --> 0:33:12.880
<v Speaker 1>is constantly churning under the hood, even when we have

0:33:12.960 --> 0:33:13.560
<v Speaker 1>no idea.

0:33:13.680 --> 0:33:16.480
<v Speaker 2>Word flashes and I mean just.

0:33:18.160 --> 0:33:20.640
<v Speaker 1>Exactly all the pathways that are tickled as a result

0:33:20.720 --> 0:33:21.520
<v Speaker 1>of that exactly.

0:33:22.400 --> 0:33:26.800
<v Speaker 2>So then this is a delicious thing for poets to exploit. Yeah,

0:33:27.240 --> 0:33:33.800
<v Speaker 2>so Shakespeare. Shakespeare's Sonnet seven is a sonnet that is

0:33:34.080 --> 0:33:38.480
<v Speaker 2>basically a sonnet about how how much it sucks to

0:33:38.520 --> 0:33:43.800
<v Speaker 2>geld and it's it compares, you know, the search dijectorial

0:33:43.920 --> 0:33:48.240
<v Speaker 2>life to the sun rising being high in the sky

0:33:48.520 --> 0:33:51.480
<v Speaker 2>and then setting and and and the speaker basically says,

0:33:51.600 --> 0:33:53.840
<v Speaker 2>you know, sounds pretty glorious when it rises, and then

0:33:53.880 --> 0:33:57.520
<v Speaker 2>it's really powerful. Everyone's in all of the sun when

0:33:57.560 --> 0:33:59.760
<v Speaker 2>it's at its height. But then when it goes down

0:33:59.800 --> 0:34:03.400
<v Speaker 2>and doesn't give a monkey's about it anymore. And this

0:34:03.520 --> 0:34:08.040
<v Speaker 2>is my situation, David, just kid. But here's the cool thing.

0:34:08.320 --> 0:34:12.759
<v Speaker 2>The last coumpl it is so thou thyself outgoing in

0:34:12.960 --> 0:34:17.799
<v Speaker 2>thy noon, unlooked on, diest unless thou hast a son.

0:34:18.320 --> 0:34:23.400
<v Speaker 2>So what the speaker saying is, you're going to be

0:34:23.440 --> 0:34:27.439
<v Speaker 2>in the situation of that son as it sets, where

0:34:27.520 --> 0:34:30.680
<v Speaker 2>no one cares about you. You're going to be going

0:34:30.719 --> 0:34:33.920
<v Speaker 2>to die unlooked on. People aren't going to pay any

0:34:33.920 --> 0:34:37.160
<v Speaker 2>attention to you unless you have a child, Unless you

0:34:37.239 --> 0:34:41.239
<v Speaker 2>have a son. This comes out of nowhere in the poem, right,

0:34:41.280 --> 0:34:45.000
<v Speaker 2>there's nothing at all about love or marriage or procreation. Nothing.

0:34:45.520 --> 0:34:49.160
<v Speaker 2>Suddenly the speaker's like, so anyway, you should have children,

0:34:50.000 --> 0:34:53.520
<v Speaker 2>but specifically a son, specifically a son. And I hope

0:34:53.560 --> 0:34:56.920
<v Speaker 2>you see where I'm going with this. On the one end,

0:34:56.960 --> 0:34:58.440
<v Speaker 2>it comes out of nowhere, But on the other end

0:34:58.440 --> 0:35:01.040
<v Speaker 2>doesn't feel like it comes out of nowhere. Why because

0:35:01.080 --> 0:35:03.400
<v Speaker 2>we've been hearing the entire time about the sun s

0:35:03.560 --> 0:35:07.200
<v Speaker 2>U N And that works on us exactly the same

0:35:07.239 --> 0:35:10.800
<v Speaker 2>way that tweed works on us. And it makes the

0:35:10.880 --> 0:35:15.600
<v Speaker 2>word sun feel completely natural. Yeah, we're primed to sort

0:35:15.600 --> 0:35:18.759
<v Speaker 2>of half expect the word s O n son.

0:35:32.920 --> 0:35:34.759
<v Speaker 1>So this comes back to the question I asked before,

0:35:34.760 --> 0:35:37.759
<v Speaker 1>which is how in the world when Shakespeare or the

0:35:37.840 --> 0:35:41.239
<v Speaker 1>different authors who we summarized Shakespeare, when they sat around

0:35:41.320 --> 0:35:43.319
<v Speaker 1>and talked about this sort of thing, how did they

0:35:44.360 --> 0:35:47.560
<v Speaker 1>How did they? Was it just an intuition that word

0:35:47.640 --> 0:35:48.640
<v Speaker 1>feels right there?

0:35:49.360 --> 0:35:53.640
<v Speaker 2>Possibly? I think we don't know enough abounce it. Uh,

0:35:53.840 --> 0:35:56.720
<v Speaker 2>you know, we have some we have some writ things

0:35:57.200 --> 0:36:00.320
<v Speaker 2>from for example, seventeenth century France. They were there's a

0:36:00.560 --> 0:36:05.400
<v Speaker 2>big period of thinking hard about dramatic technique in particular,

0:36:05.520 --> 0:36:08.600
<v Speaker 2>so there's lots of raging debates about how you do

0:36:08.719 --> 0:36:11.319
<v Speaker 2>things and why there are stuff we have from tenth

0:36:11.400 --> 0:36:14.520
<v Speaker 2>century Kashmir. So one of my fantastic former students now

0:36:14.600 --> 0:36:19.680
<v Speaker 2>teaching at Claremont works on two guys named Ibnvagupta Ananda Vardner,

0:36:19.719 --> 0:36:22.480
<v Speaker 2>and they're thinking about how do you produce poetry that

0:36:22.560 --> 0:36:28.680
<v Speaker 2>elicits certain experiences, particularly emotional experiences in viewers, listeners, readers.

0:36:29.960 --> 0:36:34.240
<v Speaker 2>So at certain times, in certain places you get actual

0:36:34.520 --> 0:36:40.560
<v Speaker 2>explicit reflection on it, sometimes really insightful. But I think

0:36:40.600 --> 0:36:44.440
<v Speaker 2>it's really the nineteenth and twentieth centuries in at least

0:36:44.480 --> 0:36:47.680
<v Speaker 2>in the European tradition that people really start digging in

0:36:48.120 --> 0:36:49.799
<v Speaker 2>to a bunch of these things, and so we can

0:36:50.200 --> 0:36:53.040
<v Speaker 2>you know, we could be absolutely sure that Flaubert was

0:36:53.080 --> 0:36:56.480
<v Speaker 2>thinking about the way his sentences sounded and their shape,

0:36:56.600 --> 0:37:00.279
<v Speaker 2>and Prus was thinking about verb tenses. And that's something

0:37:00.320 --> 0:37:05.640
<v Speaker 2>that is clearly happening. You know, as these as these

0:37:06.400 --> 0:37:09.759
<v Speaker 2>crafts sort of become more professionalized and people are thinking

0:37:09.840 --> 0:37:13.480
<v Speaker 2>about what they're doing. The central point for us is, yes,

0:37:13.960 --> 0:37:17.120
<v Speaker 2>these many of these folks were just intuitive, aren'tists. They

0:37:17.200 --> 0:37:19.319
<v Speaker 2>had a feeling this is how it's going to work,

0:37:19.520 --> 0:37:21.400
<v Speaker 2>sometimes just by trying it on themselves.

0:37:22.280 --> 0:37:24.960
<v Speaker 1>So this makes me think of something which is as

0:37:25.000 --> 0:37:28.239
<v Speaker 1>a field, neuroscience constantly thinks, hey, we're just covering on things.

0:37:28.400 --> 0:37:31.840
<v Speaker 1>Often there are plenty of examples scattered through the millennia

0:37:32.120 --> 0:37:33.160
<v Speaker 1>where we see people have.

0:37:33.200 --> 0:37:35.680
<v Speaker 2>Thought about these topics before. So here's the question I

0:37:35.760 --> 0:37:36.160
<v Speaker 2>have for you.

0:37:37.880 --> 0:37:40.279
<v Speaker 1>Let me take one step back to introduce this question,

0:37:40.440 --> 0:37:42.600
<v Speaker 1>which is, if you look at what's happened, for example,

0:37:42.680 --> 0:37:44.480
<v Speaker 1>in the game of chess or the game of go,

0:37:45.600 --> 0:37:49.000
<v Speaker 1>what's happened is that Ai has come along beat the

0:37:49.040 --> 0:37:52.640
<v Speaker 1>world champion, but all the human players have gotten better

0:37:52.760 --> 0:37:54.680
<v Speaker 1>as a result, all the chess players in the world

0:37:54.760 --> 0:37:58.040
<v Speaker 1>are better players now because they're training with AI. They're

0:37:58.160 --> 0:38:02.319
<v Speaker 1>taking new hints and strategies from AI in both chess

0:38:02.400 --> 0:38:07.440
<v Speaker 1>and go. And I've been very interested in what writers

0:38:07.680 --> 0:38:12.120
<v Speaker 1>will do, and I'm very curious about things that maybe

0:38:12.239 --> 0:38:14.760
<v Speaker 1>just haven't been intuited over the last couple of millennia.

0:38:14.880 --> 0:38:18.319
<v Speaker 2>But we will realize, Hey, there's this whole new thing

0:38:18.400 --> 0:38:20.600
<v Speaker 2>we can do here. Have you thought about this topic.

0:38:21.560 --> 0:38:24.479
<v Speaker 2>We'll bound to be wrong whenever we say, I guess

0:38:24.600 --> 0:38:30.480
<v Speaker 2>there's a couple of interesting analogs. Right, You've mentioned one

0:38:31.040 --> 0:38:34.680
<v Speaker 2>the world of go and chess. Another is photography. So

0:38:34.800 --> 0:38:39.680
<v Speaker 2>photography comes in in the nineteenth century, and some answersts

0:38:39.960 --> 0:38:42.920
<v Speaker 2>are a little worried by that because you know, for

0:38:43.080 --> 0:38:46.600
<v Speaker 2>some folks they saw themselves as being in the business

0:38:46.680 --> 0:38:51.720
<v Speaker 2>of representing the world of sort of producing a faithful depiction.

0:38:52.040 --> 0:38:57.279
<v Speaker 2>You mean painters, Yes, painters. Not everyone saw themselves in that,

0:38:57.320 --> 0:38:59.000
<v Speaker 2>but just as some did. And so it's kind of

0:38:59.000 --> 0:39:02.680
<v Speaker 2>an interesting challenge. Now, notice that you can go two ways.

0:39:03.239 --> 0:39:07.319
<v Speaker 2>Some folks became photography artists. Right, We're going to take

0:39:07.360 --> 0:39:11.080
<v Speaker 2>this new medium and exploit it for what it can

0:39:11.160 --> 0:39:13.160
<v Speaker 2>do in the world was, you know, not just thinking

0:39:13.239 --> 0:39:18.800
<v Speaker 2>of it as a kind of information gathering information gathering machine,

0:39:19.480 --> 0:39:21.800
<v Speaker 2>but hey, you know, we can scratch the photo. We

0:39:21.920 --> 0:39:23.920
<v Speaker 2>can you know, we can overexpose it. We're not under

0:39:23.920 --> 0:39:27.120
<v Speaker 2>exposed it. We can solarize it. All kinds of cool things, right,

0:39:27.239 --> 0:39:29.920
<v Speaker 2>or we can we can make photographs that are kind

0:39:29.920 --> 0:39:33.200
<v Speaker 2>of surreal by juxtaposing things, all kinds of fantastic stuff

0:39:33.239 --> 0:39:36.840
<v Speaker 2>in the domain of photography. But another very different trajectory

0:39:37.640 --> 0:39:41.200
<v Speaker 2>consists of artists who are saying I'm going to do

0:39:41.280 --> 0:39:44.960
<v Speaker 2>a thing that photography can't do, right, and that happens

0:39:45.080 --> 0:39:47.840
<v Speaker 2>not only in photography, but interestingly also in literature. Of

0:39:47.920 --> 0:39:52.080
<v Speaker 2>people even in literature are saying, well, this whole, this

0:39:52.120 --> 0:39:55.040
<v Speaker 2>whole business photography is making me think literature shouldn't be

0:39:55.040 --> 0:39:59.439
<v Speaker 2>photography either. Metaphorically speaking, literature shouldn't just be a kind

0:39:59.520 --> 0:40:02.680
<v Speaker 2>of well, you know what, there are five houses on

0:40:02.760 --> 0:40:06.280
<v Speaker 2>that street and one of them is read right, Okay,

0:40:06.840 --> 0:40:09.120
<v Speaker 2>you're fine, you know, you take your camera out and

0:40:09.400 --> 0:40:13.600
<v Speaker 2>you can you can transmit that information. I think we

0:40:13.800 --> 0:40:18.080
<v Speaker 2>could potentially anticipate one or both of those things happening

0:40:18.200 --> 0:40:20.680
<v Speaker 2>with the world of AI, so you could potentially imagine

0:40:20.760 --> 0:40:25.359
<v Speaker 2>people taking this AI thing and making interesting as ounce

0:40:25.400 --> 0:40:28.360
<v Speaker 2>of it. And I've seen some cases of that, but

0:40:28.480 --> 0:40:33.440
<v Speaker 2>you could also, hopefully, I would like to think, imagine novelists,

0:40:33.520 --> 0:40:39.319
<v Speaker 2>filmmakers and TV show ritss and so on saying themselves, Okay,

0:40:39.920 --> 0:40:43.120
<v Speaker 2>this is an opportunity to think about what's special and

0:40:43.200 --> 0:40:47.640
<v Speaker 2>distinctive about the medium that we have. What is it

0:40:47.760 --> 0:40:51.920
<v Speaker 2>that we do that this technology can't do, and to

0:40:52.000 --> 0:40:54.840
<v Speaker 2>try to really lean into that and push that to

0:40:54.960 --> 0:40:55.399
<v Speaker 2>its limit.

0:40:57.520 --> 0:41:00.880
<v Speaker 1>I love that and just a flesh set out, you know,

0:41:01.040 --> 0:41:05.879
<v Speaker 1>with painting that led to the Impressionists and the surrealists

0:41:05.920 --> 0:41:09.000
<v Speaker 1>and the Cubists and so on, because they said, look,

0:41:09.120 --> 0:41:11.160
<v Speaker 1>photo can't do this. That's we're going to move into

0:41:11.200 --> 0:41:14.200
<v Speaker 1>that realm there. And so it's very interesting to me.

0:41:14.440 --> 0:41:16.880
<v Speaker 1>I can tell when I'm reading substack articles, I can

0:41:16.960 --> 0:41:19.919
<v Speaker 1>tell who's just popped out of chat GYPTV who's really

0:41:20.000 --> 0:41:22.960
<v Speaker 1>written it, because at least right now, there still exists

0:41:23.000 --> 0:41:25.280
<v Speaker 1>a pretty big difference and you can tell human writing

0:41:27.320 --> 0:41:31.000
<v Speaker 1>and it's so lovely. I feel like it's more appreciated

0:41:31.080 --> 0:41:31.680
<v Speaker 1>than ever now.

0:41:31.920 --> 0:41:35.040
<v Speaker 2>Yeah that's true, Thank goodness, right, and you know it's Yeah,

0:41:35.040 --> 0:41:37.320
<v Speaker 2>it's an opportunity obviously a bunch of things are happening,

0:41:37.440 --> 0:41:42.359
<v Speaker 2>some are good, some not so good. But whatever, whatever

0:41:42.440 --> 0:41:44.480
<v Speaker 2>is happening, it's an opportunity for rest All to think about, Okay,

0:41:44.719 --> 0:41:46.840
<v Speaker 2>why is it we value what we value? Why do

0:41:46.920 --> 0:41:49.880
<v Speaker 2>we value I totally value it when an actual person

0:41:49.960 --> 0:41:52.480
<v Speaker 2>wrote it right. Somebody said, watched I bother reading if

0:41:52.520 --> 0:41:55.000
<v Speaker 2>you couldn't even be bothered to write it? And I

0:41:55.040 --> 0:41:58.520
<v Speaker 2>think there's something about our relationship to Jane Austen, to

0:41:58.560 --> 0:42:03.360
<v Speaker 2>Tony Morrison, to Marssell proof to these writers that we

0:42:03.600 --> 0:42:06.920
<v Speaker 2>love spending time around too. Great filmmakers like Charlie Kaufman.

0:42:07.920 --> 0:42:11.080
<v Speaker 2>There's something of a connection that we establish with them,

0:42:11.120 --> 0:42:14.520
<v Speaker 2>almost a communion that we establish with them across their artwork,

0:42:15.520 --> 0:42:17.960
<v Speaker 2>which is just not going to be the case with

0:42:18.120 --> 0:42:21.759
<v Speaker 2>AI generated material. Now. You know, in some cases, like

0:42:22.480 --> 0:42:26.160
<v Speaker 2>I'm a big fan of pop music, and I often

0:42:26.239 --> 0:42:28.000
<v Speaker 2>care who wrote a song, but I don't always care

0:42:28.000 --> 0:42:30.440
<v Speaker 2>who wrote a song right. So there are some cases

0:42:30.480 --> 0:42:35.680
<v Speaker 2>where that's not necessarily the most important thing that's going

0:42:35.719 --> 0:42:37.959
<v Speaker 2>on in the transaction, But there are other cases where

0:42:38.320 --> 0:42:39.960
<v Speaker 2>it clearly is absolutely essential.

0:42:40.080 --> 0:42:42.520
<v Speaker 1>Also, I would assert that as possible that you maybe

0:42:42.680 --> 0:42:46.160
<v Speaker 1>care that the song was written by somebody.

0:42:46.280 --> 0:42:48.560
<v Speaker 2>And part of this plugs is great.

0:42:49.200 --> 0:42:51.080
<v Speaker 1>Yeah, part of the plugs into what I'm calling the

0:42:51.120 --> 0:42:55.040
<v Speaker 1>effort phenomenon, which is just that we really care about

0:42:56.000 --> 0:42:58.840
<v Speaker 1>the effort that's gone into something. And so when we

0:42:58.920 --> 0:43:01.320
<v Speaker 1>look at Proust writing three thousand page novel and we

0:43:01.440 --> 0:43:04.279
<v Speaker 1>imagine the years or possibly decades.

0:43:03.960 --> 0:43:04.800
<v Speaker 2>That it took him to do that.

0:43:05.600 --> 0:43:07.680
<v Speaker 1>You know, I could generate a three thousand page thing

0:43:07.719 --> 0:43:09.760
<v Speaker 1>on chat GPT and you say, what a waste.

0:43:09.840 --> 0:43:12.160
<v Speaker 2>I can't believe you'd actually want someone to read that.

0:43:12.920 --> 0:43:17.040
<v Speaker 1>Yeah, So it's the it's our understanding of what he

0:43:17.280 --> 0:43:19.879
<v Speaker 1>did to get there that makes the difference. And by

0:43:19.920 --> 0:43:22.960
<v Speaker 1>the way, this is why I, for example, you know,

0:43:23.040 --> 0:43:26.440
<v Speaker 1>I give public lectures and I'm not at all worried

0:43:26.440 --> 0:43:30.080
<v Speaker 1>about that going away because people really care.

0:43:30.120 --> 0:43:31.560
<v Speaker 2>I think, possibly now more than.

0:43:31.480 --> 0:43:36.400
<v Speaker 1>Ever, about seeing a human, you know, and having that

0:43:36.520 --> 0:43:38.840
<v Speaker 1>human fly across the country and stand on that stage

0:43:38.880 --> 0:43:39.799
<v Speaker 1>where I can see them.

0:43:39.840 --> 0:43:41.880
<v Speaker 2>That makes a big difference. That's a great point. And

0:43:41.920 --> 0:43:44.000
<v Speaker 2>then of course the Q and A where you yeah,

0:43:44.520 --> 0:43:48.279
<v Speaker 2>you're not chat gptaying it. Yeah, it's real you, yeah,

0:43:48.600 --> 0:43:51.000
<v Speaker 2>real them. I love this point, and it can be

0:43:51.120 --> 0:43:54.080
<v Speaker 2>much more imperfect one of the abogies give this. I

0:43:54.120 --> 0:43:57.080
<v Speaker 2>gave this analogy on on an episode a while ago.

0:43:57.160 --> 0:44:00.920
<v Speaker 2>But there's this interesting thing with synthetic diamonds. Now, you

0:44:01.080 --> 0:44:04.160
<v Speaker 2>can in a laboratory generate a synthetic diamond that is perfect,

0:44:04.200 --> 0:44:07.200
<v Speaker 2>that has no flaws in it, but still people care

0:44:07.200 --> 0:44:09.520
<v Speaker 2>about the real thing with the flaws and won't pay

0:44:09.600 --> 0:44:12.680
<v Speaker 2>much more money for it because, in a sense, Mother

0:44:12.840 --> 0:44:16.319
<v Speaker 2>Nature put a billion years of effort into making that thing,

0:44:16.400 --> 0:44:18.400
<v Speaker 2>as opposed to five days in the lab. That's a

0:44:18.440 --> 0:44:21.640
<v Speaker 2>lovely analogy. I love that. I always think of Michelangelo's

0:44:21.760 --> 0:44:26.880
<v Speaker 2>Sistine Champel ceiling. I mean, it's intrinsically beautiful, but part

0:44:27.000 --> 0:44:29.480
<v Speaker 2>of what we're experiencing is how did he do that?

0:44:30.200 --> 0:44:33.120
<v Speaker 2>The virtue walcity is part of the experience. Yeah, how

0:44:33.200 --> 0:44:35.000
<v Speaker 2>did you do that? How did Michael Angelier pay the

0:44:35.000 --> 0:44:38.200
<v Speaker 2>Sisting Champel ceiling? How did Tony Morrison manage to pull

0:44:38.320 --> 0:44:40.520
<v Speaker 2>that incredible trick on us? And it's not just a

0:44:40.640 --> 0:44:44.120
<v Speaker 2>cheap trick. Yeah, it's a trick that moves us. It's

0:44:44.120 --> 0:44:46.440
<v Speaker 2>a trick that challenges us. It's a trick that makes

0:44:46.520 --> 0:44:48.879
<v Speaker 2>us relate to the world in a different way. It's

0:44:48.920 --> 0:44:51.359
<v Speaker 2>extraordinaring and you just have to take your hat off

0:44:51.400 --> 0:44:54.200
<v Speaker 2>to Tony Morrison, and that is an experience of a

0:44:54.280 --> 0:44:57.680
<v Speaker 2>human being that cannot be replicated through technology.

0:45:02.080 --> 0:45:04.360
<v Speaker 1>That was my interview with my colleague at stand for,

0:45:04.560 --> 0:45:07.759
<v Speaker 1>Joshua Landy, as we talked about just a few of

0:45:07.840 --> 0:45:11.800
<v Speaker 1>the issues that surface in our course literature and the brain.

0:45:12.239 --> 0:45:14.200
<v Speaker 1>And so this brings me back to the beginning of

0:45:14.280 --> 0:45:18.960
<v Speaker 1>the podcast, to my kitchen where my daughter sits frozen,

0:45:19.120 --> 0:45:22.480
<v Speaker 1>her eyes darting around while her head is locked on

0:45:22.600 --> 0:45:25.080
<v Speaker 1>a page, and she is living in a world with

0:45:25.239 --> 0:45:28.600
<v Speaker 1>a monkey and a cat in outer space. Her body

0:45:28.920 --> 0:45:32.600
<v Speaker 1>is in the here and now, but her mind is elsewhere.

0:45:32.719 --> 0:45:37.480
<v Speaker 1>And that I think is the extraordinary magic of literature.

0:45:37.880 --> 0:45:41.840
<v Speaker 1>It takes the most advanced piece of biological hardware in

0:45:41.960 --> 0:45:46.480
<v Speaker 1>the known universe, the brain, and invites it to simulate

0:45:47.360 --> 0:45:53.120
<v Speaker 1>entire worlds, to run experiments in alternate lives, to dance

0:45:53.200 --> 0:45:57.440
<v Speaker 1>with ambiguity, and to revise its assumptions again and again.

0:45:58.000 --> 0:46:02.560
<v Speaker 1>What literature offers us isn't just entertainment. It's a rehearsal

0:46:02.640 --> 0:46:08.160
<v Speaker 1>space for empathy, for introspection, for humility. It teaches us

0:46:08.680 --> 0:46:11.640
<v Speaker 1>that our first instincts can be wrong, that people are

0:46:11.719 --> 0:46:15.799
<v Speaker 1>more complicated than they seem, that the world sometimes resists

0:46:15.960 --> 0:46:20.520
<v Speaker 1>tidy packaging, and the active reading becomes a kind of

0:46:21.120 --> 0:46:26.480
<v Speaker 1>cognitive calisthenics, one that exercises the mental muscles we need

0:46:27.160 --> 0:46:33.240
<v Speaker 1>in a complex, unpredictable society. We need curiosity and perspective taking,

0:46:33.560 --> 0:46:38.399
<v Speaker 1>and nuance and self doubt. So writers, most of whom

0:46:38.480 --> 0:46:43.560
<v Speaker 1>presumably had no training in neuroscience, have for millennia intuited

0:46:44.239 --> 0:46:47.880
<v Speaker 1>how to guide our attention, how to play on our biases,

0:46:47.960 --> 0:46:51.600
<v Speaker 1>how to surprise and disarm us, how to steer us

0:46:51.680 --> 0:46:55.279
<v Speaker 1>down garden paths, and how to leave us saying, oh,

0:46:55.360 --> 0:46:57.000
<v Speaker 1>my god, of course that's what happened.

0:46:57.440 --> 0:46:59.200
<v Speaker 2>These aren't just parlor tricks.

0:46:59.520 --> 0:47:03.080
<v Speaker 1>These are acts of generosity, because what they offer us

0:47:03.280 --> 0:47:08.360
<v Speaker 1>is the chance to rewire ourselves to become slightly different,

0:47:08.480 --> 0:47:13.520
<v Speaker 1>slightly better versions of who we were before we picked

0:47:13.600 --> 0:47:16.920
<v Speaker 1>up the book. And that's why we might worry just

0:47:17.000 --> 0:47:21.280
<v Speaker 1>a little about the declining time that many people, especially

0:47:21.360 --> 0:47:25.600
<v Speaker 1>young people, are spending in the deep space of novels.

0:47:25.920 --> 0:47:29.239
<v Speaker 1>This is not because video games or tiktoks or youtubes

0:47:29.360 --> 0:47:33.880
<v Speaker 1>are inherently bad, but because they rarely offer the same

0:47:34.480 --> 0:47:39.200
<v Speaker 1>rigor of cognitive training. These short form things aren't generally

0:47:39.400 --> 0:47:45.440
<v Speaker 1>built to cultivate ambiguity or to stretch empathy across chapters

0:47:45.560 --> 0:47:48.200
<v Speaker 1>or lifetimes. Some might do it once in a while,

0:47:48.280 --> 0:47:51.800
<v Speaker 1>but novels specialize in it. So let's make sure we

0:47:51.880 --> 0:47:57.200
<v Speaker 1>don't lose the habit. Let's remember the strange human superpower

0:47:57.280 --> 0:48:01.560
<v Speaker 1>that we've developed to sit still, to decode squiggles on

0:48:01.640 --> 0:48:05.879
<v Speaker 1>a page, and to be emotionally transformed by people who

0:48:05.960 --> 0:48:10.800
<v Speaker 1>never existed. Let's honor the decades long effort that a

0:48:10.920 --> 0:48:16.200
<v Speaker 1>great author might spend to gift us with one transcendent moment.

0:48:16.840 --> 0:48:21.520
<v Speaker 1>And let's recognize that reading literature isn't passive consumption.

0:48:21.680 --> 0:48:27.440
<v Speaker 2>It's active simulation. It's mental travel in time and space.

0:48:28.239 --> 0:48:32.360
<v Speaker 1>It's the brain doing what it does best, building models

0:48:32.400 --> 0:48:37.000
<v Speaker 1>of the world, running them forward, learning, updating, and every

0:48:37.080 --> 0:48:41.239
<v Speaker 1>once in a while feeling awe. So the next time

0:48:41.760 --> 0:48:44.560
<v Speaker 1>use it down with a good novel, know this, you're

0:48:44.640 --> 0:48:49.520
<v Speaker 1>not wasting time. You're going to the cognitive gym to

0:48:49.640 --> 0:48:58.760
<v Speaker 1>become a stronger human. Go to Eagleman dot com slash

0:48:58.880 --> 0:49:02.600
<v Speaker 1>podcast for more and and to find further reading. Check

0:49:02.640 --> 0:49:04.840
<v Speaker 1>out my newsletter on substack and be a part of

0:49:04.880 --> 0:49:07.840
<v Speaker 1>the online chats there and you can watch videos of

0:49:07.880 --> 0:49:10.880
<v Speaker 1>Inner Cosmos on YouTube, or you can leave comments.

0:49:13.200 --> 0:49:17.200
<v Speaker 2>Until next time. I'm David Eagleman and this is Inner Cosmos.