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He regards boundaries and social norms as fundamental for a functioning state, but admits there also needs to be some adaptability and flow of information (free speech) to avoid totalitarianism and warfare (''classical liberalism''). He claims it is naive to assume there is a definite set of rules for ideally structuring a state (ideology), except for leaving up the determination of the rules to a competitive process, free speech and democracy. For this reason, men need to be socialized to be competitive and dependable. He also sees cultural norms that encourage telling the truth and admitting primacy to the individual as essential for social stability and as main reason for the success of Western civilization as this enables cooperation and economic growth. For this reason, Peterson is wary of some technological advancements such as automation, fearing it could lead to diminishing value of the individual being outcompeted by machines. | He regards boundaries and social norms as fundamental for a functioning state, but admits there also needs to be some adaptability and flow of information (free speech) to avoid totalitarianism and warfare (''classical liberalism''). He claims it is naive to assume there is a definite set of rules for ideally structuring a state (ideology), except for leaving up the determination of the rules to a competitive process, free speech and democracy. For this reason, men need to be socialized to be competitive and dependable. He also sees cultural norms that encourage telling the truth and admitting primacy to the individual as essential for social stability and as main reason for the success of Western civilization as this enables cooperation and economic growth. For this reason, Peterson is wary of some technological advancements such as automation, fearing it could lead to diminishing value of the individual being outcompeted by machines. | ||
This concludes the secular side—Peterson also has a series of esoteric views about ''Jungian archetypes'' in human literature and ancient religious scripture, that exist across time and space, shaped by gene-meme co-evolution to capture deeper truths about human nature than the typical modern naturalistically inclined person would assume. Peterson sees for example the primacy of the individual in Western culture with an emphasis on honesty to have emerged in such cultural evolutionary process. He partly uses this framework of human culture to justify the importance of traditions. | This concludes the secular side—Peterson also has a series of esoteric views about ''Jungian archetypes'' in human literature and ancient religious scripture, that exist across time and space, shaped by gene-meme co-evolution to capture deeper truths about human nature than the typical modern naturalistically inclined person would assume. Peterson sees for example the primacy of the individual in Western culture with an emphasis on honesty to have emerged in such cultural evolutionary process. He partly uses this framework of human culture to justify the importance of traditions, invoking the [[blackpill]] that culture protects us from the unknown ways of organizing culture that could potentially throw society into chaos: | ||
{{Quote|Something we cannot see protects us from something we do not understand. The thing we cannot see is culture, in its intrapsychic or internal manifestation. The thing we do not understand is the chaos that gave rise to culture. If the structure of culture is disrupted, unwittingly, chaos returns. We will do anything – anything – to defend ourselves against that return.|Jordan Peterson, 1998 (Descensus ad Inferos)}} | |||
== JRE Podcast & accusations of hypocrisy == | == JRE Podcast & accusations of hypocrisy == | ||