you see that issue is at the heart of civilizational transcendence if we can't learn to 01:05:24 understand how we got this way then we have no chance of transcending the way that has now got us

in every one of those cases what he's getting is a peak outside of the is-ness the patterns of of communication and and 01:20:32 and society that we've become so accustomed to that we don't question anymore and we can't see it anymore so if you look from other cultures if you look from other other organisms if you look through the perceptions of 01:20:46 other people who aren't seeing it the way you're seeing it you have a tiny opportunity to rip a little hole

it's hard to people to understand that you can be victim and perpetrator at the 00:35:03 same time it's a very simple fact impossible to accept for most people either you're a victim or you're perpetrator there is no other but no usually we are both you know from the level of individuals how we behave in 00:35:17 our family to the level of entire nations we are usually both and and and of course perhaps one issue is that we don't feel like that as individuals we don't feel that we have the full responsibility for our state so there's 00:35:28 a sort of strange problem here too which is that you feel as an individual that you're a victim and you feel distance from your state

an open problem really is and a 00:44:38 really good question is how we are defining a word and the unit the unit of analysis and so at the moment we are using our human discretion to to determine this in many cases like where 00:44:52 does a single Beluga call start and end um we're limited by our own perceptual abilities and what we can hear and and see in a spectrogram and so that does leave some room for error

The case of experience is more tricky because there is no way to get a third person view of experience. 00:06:39 And therefore, you only have experience seen from the first person standpoint. Yet, there are features that are typical of this experience. For instance, the analog of a vanishing point is called by philosophers such as Heidegger, situatedness.

all the data about how people how much 00:30:19 people ask for the values become creates a ranking of values according to the culture to the people so if you're from korea from taiwan from uk 00:30:32 from from italy uh it's different and so this is a periodic table of values where the values are organized in a hierarchy based on how people collect them 00:30:44 and and and then the values become of course words and this is a calligraphy of values that result from the process of using eeg

this chart was of no use to millions of blind people

Beware the person, party, or project that claims to be the incarnation of the common good. The common good is imminent within the polis in all its possibility, but it is never the embodiment of any one version of the polis. That way of thinking, always tempting, often deployed, never ends well. The common good is not something extra added on to what other practices of right recognition provide for a society. Instead, the common good shifts the frame and changes the subject of political life from the declarative as is to the subjunctive as if—the corrected fullness of equality, justice, and interdependent mutuality that are already but not yet.

In summary, X, Y and Z clearly occupy entirely different positions in the social fabric andeach experiences life entirely differently. They live with entirely different sets of constraints andopportunities and consequently face different challenges both psychologically and in their interactionswith the rest of the world. And yet, all three of them suffer from a cognitive dissonance between theirindividual drives and dispositions and the demands of the social roles they feel obliged to play.

examining the options available to individual persons weighing a decision vis-a-vis theirperceived socio-symbolically cohered contour. For that, let us look at a few concrete examples.

Understanding our situatedness, blowing up assumptionsWhat are the things your brain has been conditioned to believe as “true”? What should you re-examine, pull apart and re-assemble with intention?

t what is an individual 01:13:07 okay so why why the why in the world would i why would we ask this question and why would i spend you know multiple pages in this paper even discussing like of course we know what 01:13:20 an individual is right or or maybe not like like that actually turns out to be a difficult question what is an individual and it's important to this and it's important to this discussion of societal 01:13:33 systems because who are we who what you know what is the purpose of a societal system what is it what is it who is it supposed to serve you know so you have to ask really like 01:13:45 it's it's good to ask if we're going to build a societal system who wh who is it that it's supposed to service you know like who are we what do we want you know it's part of 01:13:57 figuring out what do we want what do we value who are we start there you know i would say so so we've already kind of touched on these themes but 01:14:09 this idea of rugged individualism you know like from a certain perspective and a certain you know from a limited sort of time frame perspective sure there's there's a rugged individualism that exists right and it can be useful in 01:14:22 certain certain situations but by and large that's not what life is doing you know that's not what the the they're um we are we are 01:14:36 it's really even difficult to say like where if i'm a rugged individual where do i actually start and where do i end you know like where is where is me this you know even physically it's hard to say 01:14:48 because this physical me is really i think more bacterial cells than it is um human cells right so so uh like i'm a sieve i'm a i'm a process through which things are 01:15:02 flowing through i'm a i'm an ecosystem myself with bacteria and viruses and human cells and all of those components are necessary for me to survive today and for for 01:15:14 humans to survive you know over eons were like a mix we're a bag of of human-like things and bacterial-like things and viral-like things and 01:15:26 and we're porous and we're part of the carbon cycle and we're part of the nitrogen cycle and then you and then when you say like okay well how could you be a rugged individual individual when you're really 01:15:38 this this porous smorgasbord of things right

our ways of seeing, making sense and understanding are implicated within the real-life apparatuses that we are part of

(students always know what they are ex­pected to believe)