Dr. Jordan B. Peterson

I know a little bit about Buddhism and a moderate amount about Taoism, and that's been extremely useful to me, but I'm less conversant with the Hindu tradition of thought, and it would be very interesting to... I mean, I've never delved deeply, almost without exception, into a religious tradition without finding stories that were of incalculable value.

I know a little bit about Buddhism and a moderate amount about Taoism, and that's been extremely useful to me, but I'm less conversant with the Hindu tradition of thought, and it would be very interesting to... I mean, I've never delved deeply, almost without exception, into a religious tradition without finding stories that were of incalculable value.

Yeah, yeah. Well, so yeah, that would be a good thing to do.

Yeah, yeah. Well, so yeah, that would be a good thing to do.

It's more definitive in the Old Testament accounts that whatever God is, is beyond categorization. God is outside our category structures. Now, does that make him real? Well, I would say God is hyper real. God is the reality upon which all reality depends. That's a different kind of category. It's an atheist game. Is God real like a table is real?

It's more definitive in the Old Testament accounts that whatever God is, is beyond categorization. God is outside our category structures. Now, does that make him real? Well, I would say God is hyper real. God is the reality upon which all reality depends. That's a different kind of category. It's an atheist game. Is God real like a table is real?

It's more definitive in the Old Testament accounts that whatever God is, is beyond categorization. God is outside our category structures. Now, does that make him real? Well, I would say God is hyper real. God is the reality upon which all reality depends. That's a different kind of category. It's an atheist game. Is God real like a table is real?

Well, the insistence of the entire biblical library is that God is not real in that manner. God is outside of time and space, for example, and all material objects are inside of time and space. And so God is a reflection of the substrate that makes time and space themselves possible.

Well, the insistence of the entire biblical library is that God is not real in that manner. God is outside of time and space, for example, and all material objects are inside of time and space. And so God is a reflection of the substrate that makes time and space themselves possible.

Well, the insistence of the entire biblical library is that God is not real in that manner. God is outside of time and space, for example, and all material objects are inside of time and space. And so God is a reflection of the substrate that makes time and space themselves possible.

Yeah, I'm very happy about it. I'm also perplexed.

Yeah, I'm very happy about it. I'm also perplexed.

Yeah, I'm very happy about it. I'm also perplexed.

Well, I don't know what people are going to make of it because... See, I tried to do two things in the book. I tried to make a case that was scientifically and theologically unassailable. And, you know, people might be skeptical about whether or not, let's say, psychology qualifies as a science. But it does if you triangulate with enough precision.

Well, I don't know what people are going to make of it because... See, I tried to do two things in the book. I tried to make a case that was scientifically and theologically unassailable. And, you know, people might be skeptical about whether or not, let's say, psychology qualifies as a science. But it does if you triangulate with enough precision.

Well, I don't know what people are going to make of it because... See, I tried to do two things in the book. I tried to make a case that was scientifically and theologically unassailable. And, you know, people might be skeptical about whether or not, let's say, psychology qualifies as a science. But it does if you triangulate with enough precision.

So the arguments that I'm making, I think, are, what would you say, they're viable arguments. at a psychopharmacological basis. So with regards to brain chemistry and brain function, and also with what we know about perception and clinical practice. And then they also make sense from a literary and religious scholarship perspective. Now that's what I think.

So the arguments that I'm making, I think, are, what would you say, they're viable arguments. at a psychopharmacological basis. So with regards to brain chemistry and brain function, and also with what we know about perception and clinical practice. And then they also make sense from a literary and religious scholarship perspective. Now that's what I think.

So the arguments that I'm making, I think, are, what would you say, they're viable arguments. at a psychopharmacological basis. So with regards to brain chemistry and brain function, and also with what we know about perception and clinical practice. And then they also make sense from a literary and religious scholarship perspective. Now that's what I think.

That's a lot of fields to cover and refer to, you know, and so am I a master in all those areas? Well, I suppose in each of those areas, there are people who know more than me. But across the areas, I'm not doing too bad. And so I figured out some things that are very fundamental, I think. And we'll see how people respond. Like I figured out, for example, that