Scott Barry Kaufman

Yeah. Yeah. Um, and it's interesting that you linked that to the luxury beliefs idea. Um, I mean, the idea of signaling is, is everywhere. Once you start to look, Jeffrey Miller told me that once he said, he said that it copies it. Once you start to study signaling, you, you can't see anything in this world that in any conversation that isn't some form of signaling signaling.

So I always thought that was interesting. Um, but I think that, um, What is really lacking is a real care for universal principles, universalism. If you say you care about justice against racial discrimination, you should care when a white person is discriminated against, right? And that's just, I mean, that's just an example, but it should work all the way around.

So I always thought that was interesting. Um, but I think that, um, What is really lacking is a real care for universal principles, universalism. If you say you care about justice against racial discrimination, you should care when a white person is discriminated against, right? And that's just, I mean, that's just an example, but it should work all the way around.

So I always thought that was interesting. Um, but I think that, um, What is really lacking is a real care for universal principles, universalism. If you say you care about justice against racial discrimination, you should care when a white person is discriminated against, right? And that's just, I mean, that's just an example, but it should work all the way around.

If you're a white person, if you're a white supremacist and you're like, I care about justice against white people, you should also care about...

If you're a white person, if you're a white supremacist and you're like, I care about justice against white people, you should also care about...

If you're a white person, if you're a white supremacist and you're like, I care about justice against white people, you should also care about...

black people too you know like like we should care about universal principles not just the extent to which an injustice has occurred against something that correlates with yourself why is victimhood so seductive like what's the so it is our default state here's something interesting um have you heard of word helplessness the theory of word helplessness

black people too you know like like we should care about universal principles not just the extent to which an injustice has occurred against something that correlates with yourself why is victimhood so seductive like what's the so it is our default state here's something interesting um have you heard of word helplessness the theory of word helplessness

black people too you know like like we should care about universal principles not just the extent to which an injustice has occurred against something that correlates with yourself why is victimhood so seductive like what's the so it is our default state here's something interesting um have you heard of word helplessness the theory of word helplessness

You were halfway there. Martin Seligman in the 70s and 80s did a whole series of studies starting with dogs and rats, and then they eventually went to humans. And I'll get to humans in a second. But they found that in dogs, you continually shock a dog, and then you open up the cage. So you keep them locked in a cage, and this is delightful, right?

You were halfway there. Martin Seligman in the 70s and 80s did a whole series of studies starting with dogs and rats, and then they eventually went to humans. And I'll get to humans in a second. But they found that in dogs, you continually shock a dog, and then you open up the cage. So you keep them locked in a cage, and this is delightful, right?

You were halfway there. Martin Seligman in the 70s and 80s did a whole series of studies starting with dogs and rats, and then they eventually went to humans. And I'll get to humans in a second. But they found that in dogs, you continually shock a dog, and then you open up the cage. So you keep them locked in a cage, and this is delightful, right?

This sounds like psychopathic behavior, doesn't it? Yeah. Um, on the part of the experimenter, but you continually shock a dog while they're locked inside a cage. And then you look to see at what point, um, when you open up the cage, do they walk out? Because you, you, you, you give them the option to be free at some point.

This sounds like psychopathic behavior, doesn't it? Yeah. Um, on the part of the experimenter, but you continually shock a dog while they're locked inside a cage. And then you look to see at what point, um, when you open up the cage, do they walk out? Because you, you, you, you give them the option to be free at some point.

This sounds like psychopathic behavior, doesn't it? Yeah. Um, on the part of the experimenter, but you continually shock a dog while they're locked inside a cage. And then you look to see at what point, um, when you open up the cage, do they walk out? Because you, you, you, you give them the option to be free at some point.

And you look to see how many times do you shock them before they no longer walk out of that cage, even though they can be free. And so they found that dogs pretty quickly were in helplessness. It doesn't take that many shocks for a dog to give up. and not walk out when the doors open. But what was interesting is when they got to humans, they found, and they had to completely redo the theory.

And you look to see how many times do you shock them before they no longer walk out of that cage, even though they can be free. And so they found that dogs pretty quickly were in helplessness. It doesn't take that many shocks for a dog to give up. and not walk out when the doors open. But what was interesting is when they got to humans, they found, and they had to completely redo the theory.

And you look to see how many times do you shock them before they no longer walk out of that cage, even though they can be free. And so they found that dogs pretty quickly were in helplessness. It doesn't take that many shocks for a dog to give up. and not walk out when the doors open. But what was interesting is when they got to humans, they found, and they had to completely redo the theory.

So they have a paper 50 years later where they say they got it completely wrong, completely opposite. In humans, it seems like learned helplessness is the default state in humans. There's something very primal about that where we default to learned helplessness. And what we have to learn is hope. Hope is an intentional process that has to be learned. So you ask, why is it so seductive?