Jordan B. Peterson

Why wouldn't that flow logically out of the observations that we've already made that in order to found a psyche and a community simultaneously you need an orientation to what's highest and you need an orientation that's horizontal and that orientation has to be unifiable

And so why couldn't it be unified as a personality in relationship, given that we are, in fact, personalities?

So why isn't that just a marker that that's necessarily true in some sense?

Well, Greek theology develops beyond the anthropomorphism that Douglas describes, and it becomes more transcendent, it becomes a little bit more abstract, you see it with

with Plato and the Republic and Aristotle and his physics and metaphysics.

But what's interesting is that it gets, as it were, it goes in the other direction.

It gets almost too transcendent, sort of completely beyond the cosmos, completely beyond the universe.

What we see here is this extraordinary fusion of the particular and the universal, as we saw in the moral universe with the Decalogue.

And that's what's so distinctive about this.

The problem with the abstraction is that's the deus abscondus problem.

That's the death of God problem.

If God gets too abstract, then he floats off into space and you have no connection with him.

And this notion of God moving... The cosmic narcissist of Aristotle.

That's right.

Yeah.

This notion of God moving, it just jumped into my imagination.

Well, God is contained within the Ark of the Covenant, let's say, but he moves.

You might say, well, why would God move?

And I think the answer to that is that I was doing a seminar on Nietzsche today, and Nietzsche pointed out that he was talking about this notion of will to power.

And will to power, he said very clearly.