nKzhRknxEYw.srt

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Well,
so then Japan,

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oh,
shows up and he's a kindly old guy,

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which is pretty much exactly what you'd 
expect and you know,

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he,
he's a careful craftsman and he likes 

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kittens and you know,
that's always a good thing and he has 

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some fish and I know he's and he's good 
at making things and he's got a sense of

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humor and he's kind of playful and so 
he's,

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he's a,
he's a good father.

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Fundamentally.
He's the wise king.

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He's the positive archetype of the 
masculine.

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That's what he is and so he's culture 
and it's positive manifestation and he 

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gives rise to this creation which is his
puppet,

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which is what culture does because 
you're a puppet of your culture.

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You're a Marionette of your culture,
and so maybe you could be more than 

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that.

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And that's the other thing that's 
strange about this movie and it's 

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strange about the mythological way of 
looking at the world because 

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scientifically deterministically,
there's nature and there's culture and 

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you are the deterministic product of the
interaction between nature and culture.

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There's nothing else to you than that.
That's that.

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But the mythological world doesn't say 
that.

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It says something different,
it says that there's nature and culture 

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and then there's you and the you that's 
in there has choices and the destiny and

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that you actually affect the interplay 
of nature and culture in determining 

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your own character.
And it insists upon that the oldest 

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stories we have,
there's always the hero and the 

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archetypal mother and the archetype 
father.

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There's always those three things.
There's never just two.

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So from the narrative perspective,
there's always the implication that 

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there is something autonomous about the,
the hero of the story and you know,

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you can't account for that.
We don't have a good way of accounting 

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for that from a scientific perspective.
I was having a discussion with Sam 

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Harris the other day,
which was very,

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um,

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what would you say?
He said we got wrapped around an axle,

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which is pretty much has.
Sam Harris is one of the four famous,

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you know,
atheists along with Christopher Hitchens

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and Richard Dawkins and Dan Dennett.
Yeah.

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And so we were having a discussion and 
um,

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he's a determinist just right down to 
the bottom.

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It's like you're determined,
you're determined.

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There's no freewill.
You're a deterministic machine and you 

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know if you're a coherent scientist and 
you're a Newtonian,

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roughly speaking,
you don't really have much choice other 

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than to think that way,
but that isn't how it seems to people 

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and we don't treat each other that way 
and our entire legal system is 

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predicated on the idea that you do in 
fact have freewill,

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so well.
Can we account for it?

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Well,
no,

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and do we have a scientific model for 
it?

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No,
but then I would also say we do not have

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a scientific model for consciousness.

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We don't know a damn thing about 
consciousness,

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which is why Dan Dan book,
which was called consciousness 

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explained,
was referred to.

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It's by it's critics as consciousness 
explained a way,

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which is exactly right as far as I'm 
concerned because he took a mechanistic 

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and I just don't think you get to do 
that because there's something really 

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weird about consciousness.
I mean the phenomenologists Heidegger,

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who tried to radically transform western
philosophy right from the bottom up.

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He basically said,
well,

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you know,
you can treat the world as if 

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consciousness is primary and that human 
experience is reality.

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That's reality and that he doesn't exist
independently of consciousness in any 

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explicable way.
It's like,

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well,
what's out there?

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If there's nothing to to experience it 
while everything at once.

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It's something like that.
It's.

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It's not really comprehensible as 
without a subject that subject defines 

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it and makes it real.

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Now you don't have to believe that,
but,

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but at least I'm telling you that there 
are thoroughly coherent philosophical 

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positions that make that case very 
strongly and that that allow 

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consciousness to exist as a phenomena 
and to take it seriously and you 

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certainly act like you take it 
seriously.

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You Act like there's a you and that you 
make choices and you certainly treat 

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other people that way.
Deterministic or not,

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you're still going to get angry when 
they're being rude to you and you're 

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going to act as if they had some choice 
in the matter.

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Now,
maybe that's an illusion possibly,

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but maybe it's not,
and I would say the oldest stories that 

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we have always include that as not only 
as a fundamental element,

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but even as the fundamental element.