Dan Ariely

Thank you so much for saying this. I will say that the videos that people send me burning my books are So death threats are very tough. Death threats are tougher than I would have imagined. When people write a death threat, it feels worse than I would have imagined. But also burning books is very tough as well, right? It hurts.

Thank you so much for saying this. I will say that the videos that people send me burning my books are So death threats are very tough. Death threats are tougher than I would have imagined. When people write a death threat, it feels worse than I would have imagined. But also burning books is very tough as well, right? It hurts.

And it also means that these are people that know something about me because they read my book. So it's extra tough. It's not a stranger. This is people who read the book and burning it. It's very tough.

And it also means that these are people that know something about me because they read my book. So it's extra tough. It's not a stranger. This is people who read the book and burning it. It's very tough.

One of the things we need to understand is that we always tell ourselves, oh, this is online behavior. It just stays online. No, the emotions that people have of real hate are real. Yes, it's harder to execute in real world than to execute threats. But, you know, I had people shouting at me in the street as well. But what happened is that people start hating themselves.

One of the things we need to understand is that we always tell ourselves, oh, this is online behavior. It just stays online. No, the emotions that people have of real hate are real. Yes, it's harder to execute in real world than to execute threats. But, you know, I had people shouting at me in the street as well. But what happened is that people start hating themselves.

And then they go into what is called moral outrage. And what they try to do is they try to feel that it's not just that they dislike you, it's that your existence in the world offends them. And now you've transitioned to a very different way. If you look at, for example, how many people are adding pedophilia to the accusations of the Illuminati and so on, why is that?

And then they go into what is called moral outrage. And what they try to do is they try to feel that it's not just that they dislike you, it's that your existence in the world offends them. And now you've transitioned to a very different way. If you look at, for example, how many people are adding pedophilia to the accusations of the Illuminati and so on, why is that?

It's because they're trying to add a crime that we would never forgive people for. So if they say, oh, these people are terrible, they wanted to make too much money, they changed something, you could forgive people for that. But what they're trying to do is they're trying to paint people in a way that they will be unforgivable.

It's because they're trying to add a crime that we would never forgive people for. So if they say, oh, these people are terrible, they wanted to make too much money, they changed something, you could forgive people for that. But what they're trying to do is they're trying to paint people in a way that they will be unforgivable.

And once people say it a few times and once it's become a currency, it just continues from there. And you know, I look a little strange with my half a beard and so on. But there was a long period where I felt that I was a social currency. That somebody wanted to elevate their position within the community of misbeliever. And they would make something new about me with a picture.

And once people say it a few times and once it's become a currency, it just continues from there. And you know, I look a little strange with my half a beard and so on. But there was a long period where I felt that I was a social currency. That somebody wanted to elevate their position within the community of misbeliever. And they would make something new about me with a picture.

And there's lots in the internet to choose from. And they would get lots of social credit for it. But of course, once they say something, people start believing it. I gave a talk, by the way, somewhere... A few weeks ago, and there were flyers around that place with a barcode that you could scan to take to all kinds of terrible information about me. It's a cycle. So you ask, what happens?

And there's lots in the internet to choose from. And they would get lots of social credit for it. But of course, once they say something, people start believing it. I gave a talk, by the way, somewhere... A few weeks ago, and there were flyers around that place with a barcode that you could scan to take to all kinds of terrible information about me. It's a cycle. So you ask, what happens?

What happens is that people start with a rumor. It becomes stronger and stronger. It becomes a currency. They develop emotions. It becomes an identity issue. And then they continue. And let me say one thing about identity. There's a term called Shibboleth. And Shibboleth came from a war between two tribes in Israel many years ago. And at the end of the war, they settled on two sides of the river.

What happens is that people start with a rumor. It becomes stronger and stronger. It becomes a currency. They develop emotions. It becomes an identity issue. And then they continue. And let me say one thing about identity. There's a term called Shibboleth. And Shibboleth came from a war between two tribes in Israel many years ago. And at the end of the war, they settled on two sides of the river.

And when they walked around, they wanted to know whether the people that they meet are from their tribe or from the other tribe. And it just so happened that these two tribes pronounced the name of the plant, Shibboleth, slightly differently. One of them said Shibboleth, and one of them said Sibboleth. So imagine we walk. I see you. I show you the plant. I say, hey, you, how do you call this?

And when they walked around, they wanted to know whether the people that they meet are from their tribe or from the other tribe. And it just so happened that these two tribes pronounced the name of the plant, Shibboleth, slightly differently. One of them said Shibboleth, and one of them said Sibboleth. So imagine we walk. I see you. I show you the plant. I say, hey, you, how do you call this?

If you say it the way I say it, we're brothers. We're from the same tribe. If you say it the way the other people are saying it, I try to chase you away. And we now use this term shibboleth as a discussion that is not about the facts, but it's about identity. Now, take that lens and say a discussion is not about the facts, but it's about identity.

If you say it the way I say it, we're brothers. We're from the same tribe. If you say it the way the other people are saying it, I try to chase you away. And we now use this term shibboleth as a discussion that is not about the facts, but it's about identity. Now, take that lens and say a discussion is not about the facts, but it's about identity.