Ilana Redstone

And what that means is it's the feeling of moral outrage, righteous indignation, contempt for somebody who disagrees, particularly on a heated or contentious topic.

And what that means is it's the feeling of moral outrage, righteous indignation, contempt for somebody who disagrees, particularly on a heated or contentious topic.

And what that means is it's the feeling of moral outrage, righteous indignation, contempt for somebody who disagrees, particularly on a heated or contentious topic.

Thank you. Thank you so much for having me.

Thank you. Thank you so much for having me.

Thank you. Thank you so much for having me.

The easiest way to understand the certainty trap is to think about how we feel when we're in it. And what that means is it's the feeling of moral outrage, righteous indignation, contempt for somebody who disagrees, particularly on a heated or contentious topic.

The easiest way to understand the certainty trap is to think about how we feel when we're in it. And what that means is it's the feeling of moral outrage, righteous indignation, contempt for somebody who disagrees, particularly on a heated or contentious topic.

The easiest way to understand the certainty trap is to think about how we feel when we're in it. And what that means is it's the feeling of moral outrage, righteous indignation, contempt for somebody who disagrees, particularly on a heated or contentious topic.

And that comes from a couple of different things, including treating our knowledge, sort of what we know as definitive rather than provisional. It can come from treating our preferred, say, policy as having all benefits and no costs, treating complex situations as though they're simple. Any and all of the above are just examples.

And that comes from a couple of different things, including treating our knowledge, sort of what we know as definitive rather than provisional. It can come from treating our preferred, say, policy as having all benefits and no costs, treating complex situations as though they're simple. Any and all of the above are just examples.

And that comes from a couple of different things, including treating our knowledge, sort of what we know as definitive rather than provisional. It can come from treating our preferred, say, policy as having all benefits and no costs, treating complex situations as though they're simple. Any and all of the above are just examples.

I think that's right. I think that there's no reason that we should all be wandering around just in some kind of philosophical stupor all day. And so there are things that are just, they're not worth debating. And so one of the distinctions I think that's important here is the certainty and then the trap. So the trap part is the contempt.

I think that's right. I think that there's no reason that we should all be wandering around just in some kind of philosophical stupor all day. And so there are things that are just, they're not worth debating. And so one of the distinctions I think that's important here is the certainty and then the trap. So the trap part is the contempt.

I think that's right. I think that there's no reason that we should all be wandering around just in some kind of philosophical stupor all day. And so there are things that are just, they're not worth debating. And so one of the distinctions I think that's important here is the certainty and then the trap. So the trap part is the contempt.

because of the implications that it has for our, particularly for our political conversation. But not all certainty is what I'm treating as a trap, if that makes sense.

because of the implications that it has for our, particularly for our political conversation. But not all certainty is what I'm treating as a trap, if that makes sense.

because of the implications that it has for our, particularly for our political conversation. But not all certainty is what I'm treating as a trap, if that makes sense.

I think you're right. I think it is human nature. I think that ultimately I'm asking people to do something that does go against arguably human nature, it feels good to be morally outraged. It feels good to be righteously indignant. I'm trying to help people understand that this has implications for our political conversation, for political polarization, for how we get along, for social trust.

I think you're right. I think it is human nature. I think that ultimately I'm asking people to do something that does go against arguably human nature, it feels good to be morally outraged. It feels good to be righteously indignant. I'm trying to help people understand that this has implications for our political conversation, for political polarization, for how we get along, for social trust.