Jacob Howland

Now, you know what's so interesting about this? To pick up a couple of themes that we mentioned earlier, you talked about humility. Somebody like Abraham, and this is the trick, and we see it in Socrates, we see it in Abraham, we see it in all the greats, is confidence. How do these two things go together? That is to say... What do I mean by Socrates' confidence? I don't have knowledge.

I have some, to the best of my ability, justified beliefs that I take to heart. For example, the soul is more important than the body. Justice is more important than everything else. But at the same time, humility.

I have some, to the best of my ability, justified beliefs that I take to heart. For example, the soul is more important than the body. Justice is more important than everything else. But at the same time, humility.

I have some, to the best of my ability, justified beliefs that I take to heart. For example, the soul is more important than the body. Justice is more important than everything else. But at the same time, humility.

Your ignorance is boundless.

Your ignorance is boundless.

Your ignorance is boundless.

And the beautiful thing about humility, it's connected with wonder, because the unhumble don't wonder.

And the beautiful thing about humility, it's connected with wonder, because the unhumble don't wonder.

And the beautiful thing about humility, it's connected with wonder, because the unhumble don't wonder.

Right? Yeah.

Right? Yeah.

Right? Yeah.

Oh, yeah. And look out. Now we're getting down to a deeper thing because... Um, wonder, you know, when you wonder, you enter into what Socrates calls operia and the Greek word literally means no way out. It's like you're, you're stuck. Um, maybe that's not the right way to put it.

Oh, yeah. And look out. Now we're getting down to a deeper thing because... Um, wonder, you know, when you wonder, you enter into what Socrates calls operia and the Greek word literally means no way out. It's like you're, you're stuck. Um, maybe that's not the right way to put it.

Oh, yeah. And look out. Now we're getting down to a deeper thing because... Um, wonder, you know, when you wonder, you enter into what Socrates calls operia and the Greek word literally means no way out. It's like you're, you're stuck. Um, maybe that's not the right way to put it.

Let's say this, you know, that the more you think and the more you ponder possibilities and the more, you know, you don't know, you feel like you're on this sea. I mean, it can, it can, it can really be overwhelming. Okay. Mm-hmm. There's got to be a prior assumption that makes wonder worthwhile, that allows you to feel that you're going to remain afloat on this sea.

Let's say this, you know, that the more you think and the more you ponder possibilities and the more, you know, you don't know, you feel like you're on this sea. I mean, it can, it can, it can really be overwhelming. Okay. Mm-hmm. There's got to be a prior assumption that makes wonder worthwhile, that allows you to feel that you're going to remain afloat on this sea.

Let's say this, you know, that the more you think and the more you ponder possibilities and the more, you know, you don't know, you feel like you're on this sea. I mean, it can, it can, it can really be overwhelming. Okay. Mm-hmm. There's got to be a prior assumption that makes wonder worthwhile, that allows you to feel that you're going to remain afloat on this sea.

So those are the two. You've anticipated me exactly. Let's go with that good thing, especially, that the world is good, that reality is good. And what do we, now we can even say, well, what do we mean by good? Well, there is some kind of sustaining structure, let's say. And the reason I put it that way, like in other words. Intelligibility? Yeah. But more than that. Yeah, probably more than that.