temporal conscientization” (becoming conscious of historical

o i come back to this issue of stories and how we organize our thinking 01:11:03 and worlds around stories and especially stories of ours of what our own purpose in life is uh how we respond to our desperate fear of mortality and death i draw on the work of the anthropologist 01:11:16 and social psychologist ernest becker which has been elaborated by social psychologists in something called terror management theory

They are efficiency and effectiveness. For memory systems, an effective system is one that gets the right answer every time no matter how long it takes you. And the efficient system is one that uses the least amount of resources like time, associations, dependent systems, etc. but it may not be that good at providing the correct answers.

human beings need to learn how to die and that in refusing to do so we have become so dislocated so isolated from ourselves from our environment we are causing our own death and the death of 00:02:38 the very many species we share this planet with

There is reason to think that the effects of mortality salience are different in relational ontology. Contemporary Heathens are a particular sort of hybrid in living in modern society and emerging out of individualized ontologies, but forming incipient gift economies and expressing what I term a “gift ethic,” with an appreciation for what we receive from others, and desire to give in turn, sustaining social ecological systems as distributed networks of adaptive relations.

Talking about climate change makes us aware of the fact that we are going to die, and social psychological research in the area known as “terror management theory” finds that this mortality salience prompts psychologically defensive strategies that are significantly counterproductive to environmentalism. However, rituals of giving thanks and the felt experience of gratitude they engender through tacit learning may be effective in generating pro-environmental behaviour.

Abstract

ernest becker has made a lot of is offered the same kind of argument which he calls terror management theory um shanti deva rather in the beginning of how to awaken uh how to lead an awakened 00:36:00 life talks about how terrified we are of death how terrified we are of being nothing how terrified we are what's going to happen after death becker doc talks about the same thing and shantideva 00:36:13 argues that in order to save ourselves from that terror what we do is we try to pause it make permanent and self safeguard this self becker does the same thing says we tend to reify ourselves as 00:36:24 a ball work um against terror to somehow manage our terror and but in any case self does seem the self illusion i think i think that idea is quite right by the way that the fear of death which is 00:36:36 deeply wired into us causes us to posit that self causes us to say hey maybe it can live forever maybe it can be reborn life after life after life maybe it can go to heaven things like that 00:36:48 but i also think the idea that affect is deeply related to our sense of self is really there shanti deva makes this point as well as does david hume um shanti deva uh points out that here's when you really decide you've got a self 00:37:02 it's when somebody insults you or hurts you right so somebody says garfield you idiot an and i immediately said wait a minute i'm a whole lot better than that how dare you talk to me like that i don't feel like my body's been 00:37:13 insulted i don't feel like my mind has been insulted i don't feel like my perceptions or sensations have been insulted i feel like i the thing that's got those things has been insulted and i want revenge at that point so that kind 00:37:27 of effect there or if you do something really cool like win the olympic gold medal in 100 meter sprint like i would love to do um with usain bolt's body um then you think when you're really proud of what you've done the pride 00:37:39 attaches not to my body not to my mind but to me so this idea that affect really brings up that sense of self i think is really important uh hume uh makes the same point in his treatise of human nature for those of 00:37:52 you who want to see this done in western philosophy he thinks that it's pride and shame that really bring up the idea of the self you know i mean when i'm ashamed of something that i'm done that i've done i'm not ashamed of my hand 00:38:04 that wrote badly i'm ashamed of me for having bad penmanship if i didn't give to a beggar i'm not ashamed that my mind did something wrong i'm ashamed that i did i was tight-fisted um and so the 00:38:16 idea that these and these aspects bring up the idea of self i think is very powerful and of course anger as i said earlier is another big one all of these involve egocentric attachment so it's when we're attached to things in a way that really fronts 00:38:29 our ego as the possessor then we find that we're positing that self and so this finishes the first of the three things i wanted to do this evening first was to convince you that you really do think yourself to explain what 00:38:42 that self is and to give some idea of why i think that you have why i think that you think that you have a self um no matter how much you might reject that idea on reflection

On this road we encounter the psychological obstacles to adoptingnew thinking as recognizable staging posts along the road: denial, anger,bargaining, depression and, finally, acceptance.

The ideas expressed in Creative Experience continueto have an impact. Follett’s process of integration, for example, forms the basisof what is now commonly referred to as a ‘‘win-win’’ approach to conflictresolution; and her distinction between ‘‘power-with’’ and ‘‘power-over’’ hasbeen used by so many distinguished thinkers that it has become a part of ourpopular vocabulary. ≤

Socialsystems can organize humans into relationships that are sensible and relatively safe holding in checkmany destructive traits of individual humans. The question remains how to achieve a healthy andflexible balance of control that puts the human first. This balance, as will be argued is far from beingcurrently the case.

Second, acknowledging increased affective insecurity and that heightened vulnerability and fear will be a factor, great efforts must be made to bolster the care, support and protection provided to people.