How to see past your own perspective and find truth | Michael Patrick Lynch

218,812 views ・ 2017-07-10

TED


Please double-click on the English subtitles below to play the video.

00:12
So, imagine that you had your smartphone miniaturized
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and hooked up directly to your brain.
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If you had this sort of brain chip,
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you'd be able to upload and download to the internet
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at the speed of thought.
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Accessing social media or Wikipedia would be a lot like --
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well, from the inside at least --
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like consulting your own memory.
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It would be as easy and as intimate as thinking.
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But would it make it easier for you to know what's true?
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Just because a way of accessing information is faster
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it doesn't mean it's more reliable, of course,
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and it doesn't mean that we would all interpret it the same way.
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And it doesn't mean that you would be any better at evaluating it.
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In fact, you might even be worse,
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because, you know, more data, less time for evaluation.
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Something like this is already happening to us right now.
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We already carry a world of information around in our pockets,
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but it seems as if the more information we share and access online,
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the more difficult it can be for us to tell the difference
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between what's real and what's fake.
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It's as if we know more but understand less.
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Now, it's a feature of modern life, I suppose,
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that large swaths of the public live in isolated information bubbles.
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We're polarized: not just over values, but over the facts.
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One reason for that is, the data analytics that drive the internet
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get us not just more information,
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but more of the information that we want.
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Our online life is personalized;
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everything from the ads we read
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to the news that comes down our Facebook feed
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is tailored to satisfy our preferences.
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And so while we get more information,
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a lot of that information ends up reflecting ourselves
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as much as it does reality.
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It ends up, I suppose,
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inflating our bubbles rather than bursting them.
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And so maybe it's no surprise
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that we're in a situation, a paradoxical situation,
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of thinking that we know so much more,
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and yet not agreeing on what it is we know.
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So how are we going to solve this problem of knowledge polarization?
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One obvious tactic is to try to fix our technology,
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to redesign our digital platforms,
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so as to make them less susceptible to polarization.
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And I'm happy to report
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that many smart people at Google and Facebook are working on just that.
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And these projects are vital.
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I think that fixing technology is obviously really important,
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but I don't think technology alone, fixing it, is going to solve the problem
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of knowledge polarization.
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I don't think that because I don't think, at the end of the day,
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it is a technological problem.
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I think it's a human problem,
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having to do with how we think and what we value.
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In order to solve it, I think we're going to need help.
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We're going to need help from psychology and political science.
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But we're also going to need help, I think, from philosophy.
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Because to solve the problem of knowledge polarization,
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we're going to need to reconnect
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with one fundamental, philosophical idea:
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that we live in a common reality.
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The idea of a common reality is like, I suppose,
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a lot of philosophical concepts:
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easy to state
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but mysteriously difficult to put into practice.
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To really accept it,
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I think we need to do three things,
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each of which is a challenge right now.
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First, we need to believe in truth.
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You might have noticed
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that our culture is having something of a troubled relationship
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with that concept right now.
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It seems as if we disagree so much that,
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as one political commentator put it not long ago,
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it's as if there are no facts anymore.
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But that thought is actually an expression
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of a sort of seductive line of argument that's in the air.
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It goes like this:
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we just can't step outside of our own perspectives;
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we can't step outside of our biases.
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Every time we try,
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we just get more information from our perspective.
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So, this line of thought goes,
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we might as well admit that objective truth is an illusion,
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or it doesn't matter,
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because either we'll never know what it is,
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or it doesn't exist in the first place.
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That's not a new philosophical thought --
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skepticism about truth.
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During the end of the last century, as some of you know,
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it was very popular in certain academic circles.
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But it really goes back all the way to the Greek philosopher Protagoras,
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if not farther back.
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Protagoras said that objective truth was an illusion
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because "man is the measure of all things."
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Man is the measure of all things.
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That can seem like a bracing bit of realpolitik to people,
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or liberating,
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because it allows each of us to discover or make our own truth.
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But actually, I think it's a bit of self-serving rationalization
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disguised as philosophy.
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It confuses the difficulty of being certain
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with the impossibility of truth.
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Look --
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of course it's difficult to be certain about anything;
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we might all be living in "The Matrix."
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You might have a brain chip in your head
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feeding you all the wrong information.
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But in practice, we do agree on all sorts of facts.
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We agree that bullets can kill people.
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We agree that you can't flap your arms and fly.
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We agree -- or we should --
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that there is an external reality
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and ignoring it can get you hurt.
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Nonetheless, skepticism about truth can be tempting,
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because it allows us to rationalize away our own biases.
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When we do that, we're sort of like the guy in the movie
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who knew he was living in "The Matrix"
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but decided he liked it there, anyway.
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After all, getting what you want feels good.
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Being right all the time feels good.
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So, often it's easier for us
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to wrap ourselves in our cozy information bubbles,
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live in bad faith,
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and take those bubbles as the measure of reality.
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An example, I think, of how this bad faith gets into our action
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is our reaction to the phenomenon of fake news.
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The fake news that spread on the internet
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during the American presidential election of 2016
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was designed to feed into our biases,
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designed to inflate our bubbles.
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But what was really striking about it
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was not just that it fooled so many people.
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What was really striking to me about fake news,
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the phenomenon,
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is how quickly it itself became the subject of knowledge polarization;
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so much so, that the very term -- the very term -- "fake news"
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now just means: "news story I don't like."
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That's an example of the bad faith towards the truth that I'm talking about.
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But the really, I think, dangerous thing
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about skepticism with regard to truth
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is that it leads to despotism.
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"Man is the measure of all things"
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inevitably becomes "The Man is the measure of all things."
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Just as "every man for himself"
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always seems to turn out to be "only the strong survive."
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At the end of Orwell's "1984,"
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the thought policeman O'Brien is torturing the protagonist Winston Smith
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into believing two plus two equals five.
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What O'Brien says is the point,
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is that he wants to convince Smith that whatever the party says is the truth,
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and the truth is whatever the party says.
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And what O'Brien knows is that once this thought is accepted,
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critical dissent is impossible.
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You can't speak truth to power
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if the power speaks truth by definition.
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I said that in order to accept that we really live in a common reality,
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we have to do three things.
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The first thing is to believe in truth.
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The second thing can be summed up
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by the Latin phrase that Kant took as the motto for the Enlightenment:
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"Sapere aude,"
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or "dare to know."
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Or as Kant wants, "to dare to know for yourself."
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I think in the early days of the internet,
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a lot of us thought
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that information technology was always going to make it easier
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for us to know for ourselves,
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and of course in many ways, it has.
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But as the internet has become more and more a part of our lives,
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our reliance on it, our use of it,
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has become often more passive.
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Much of what we know today we Google-know.
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We download prepackaged sets of facts
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and sort of shuffle them along the assembly line of social media.
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Now, Google-knowing is useful
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precisely because it involves a sort of intellectual outsourcing.
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We offload our effort onto a network of others and algorithms.
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And that allows us, of course, to not clutter our minds
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with all sorts of facts.
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We can just download them when we need them.
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And that's awesome.
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But there's a difference between downloading a set of facts
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and really understanding how or why those facts are as they are.
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Understanding why a particular disease spreads,
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or how a mathematical proof works,
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or why your friend is depressed,
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involves more than just downloading.
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It's going to require, most likely,
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doing some work for yourself:
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having a little creative insight;
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using your imagination;
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getting out into the field;
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doing the experiment;
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working through the proof;
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talking to someone.
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Now, I'm not saying, of course, that we should stop Google-knowing.
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I'm just saying
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we shouldn't overvalue it, either.
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We need to find ways of encouraging forms of knowing that are more active,
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and don't always involve passing off our effort into our bubble.
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Because the thing about Google-knowing is that too often it ends up
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being bubble-knowing.
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And bubble-knowing means always being right.
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But daring to know,
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daring to understand,
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means risking the possibility that you could be wrong.
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It means risking the possibility
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that what you want and what's true are different things.
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Which brings me to the third thing that I think we need to do
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if we want to accept that we live in a common reality.
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That third thing is: have a little humility.
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By humility here, I mean epistemic humility,
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which means, in a sense,
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knowing that you don't know it all.
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But it also means something more than that.
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It means seeing your worldview as open to improvement
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by the evidence and experience of others.
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Seeing your worldview as open to improvement
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by the evidence and experience of others.
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That's more than just being open to change.
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It's more than just being open to self-improvement.
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It means seeing your knowledge as capable of enhancing
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or being enriched by what others contribute.
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That's part of what is involved
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in recognizing there's a common reality
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that you, too, are responsible to.
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I don't think it's much of a stretch to say
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that our society is not particularly great at enhancing or encouraging
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that sort of humility.
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That's partly because,
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well, we tend to confuse arrogance and confidence.
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And it's partly because, well, you know,
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arrogance is just easier.
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It's just easier to think of yourself as knowing it all.
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It's just easier to think of yourself as having it all figured out.
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But that's another example of the bad faith towards the truth
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that I've been talking about.
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So the concept of a common reality,
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like a lot of philosophical concepts,
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can seem so obvious,
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that we can look right past it
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and forget why it's important.
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Democracies can't function if their citizens don't strive,
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at least some of the time,
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to inhabit a common space,
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a space where they can pass ideas back and forth
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when -- and especially when --
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they disagree.
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But you can't strive to inhabit that space
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if you don't already accept that you live in the same reality.
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To accept that, we've got to believe in truth,
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we've got to encourage more active ways of knowing.
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And we've got to have the humility
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to realize that we're not the measure of all things.
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We may yet one day realize the vision
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of having the internet in our brains.
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But if we want that to be liberating and not terrifying,
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if we want it to expand our understanding
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and not just our passive knowing,
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we need to remember that our perspectives,
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as wondrous, as beautiful as they are,
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are just that --
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perspectives on one reality.
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Thank you.
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(Applause)
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