Chapter
How Your Brain Forms Identities and Memory
1:30:45 - 1:36:40 (05:55)
The brain creates identities for both the self and the external world to establish meaning-making and interconnectedness. Different hemispheres have varying agent arena relationships, impacting knowing and memory formation.
Clips
In philosophy, there has been a lot of debate regarding knowing and knowledge, but there exists what the speaker calls the participatory knowing, which suggests that individuals and the world around them co-participate, and real affordances exist between them.
1:30:45 - 1:32:02 (01:17)
Summary
In philosophy, there has been a lot of debate regarding knowing and knowledge, but there exists what the speaker calls the participatory knowing, which suggests that individuals and the world around them co-participate, and real affordances exist between them.
ChapterHow Your Brain Forms Identities and Memory
Episode#317 – John Vervaeke: Meaning Crisis, Atheism, Religion & the Search for Wisdom
PodcastLex Fridman Podcast
The relationship between the agent and the arena depends on the hemisphere dominance and it involves the creation of identities and memories that fit together to make sense of the world.
1:32:02 - 1:35:13 (03:10)
Summary
The relationship between the agent and the arena depends on the hemisphere dominance and it involves the creation of identities and memories that fit together to make sense of the world.
ChapterHow Your Brain Forms Identities and Memory
Episode#317 – John Vervaeke: Meaning Crisis, Atheism, Religion & the Search for Wisdom
PodcastLex Fridman Podcast
The transformations that occur in religion are largely non-propositional, at the procedural, perspectival, and participatory levels, which are more fundamentally connected to meaning-making because propositions are dependent on non-representational processes.
1:35:13 - 1:36:40 (01:27)
Summary
The transformations that occur in religion are largely non-propositional, at the procedural, perspectival, and participatory levels, which are more fundamentally connected to meaning-making because propositions are dependent on non-representational processes. Religion functions at these non-propositional levels as a psychotechnology in an ecology of psychotechnologies.