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Jordan Peterson: Difference between revisions
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Peterson claims that in order to prevent cultural dissolution, states need an overarching goal such as economic growth, religious/transcendental goals or restoration/achievement/maintenance of national pride, and also a fair amount of uniformity/predictability and hierarchical organization. | Peterson claims that in order to prevent cultural dissolution, states need an overarching goal such as economic growth, religious/transcendental goals or restoration/achievement/maintenance of national pride, and also a fair amount of uniformity/predictability and hierarchical organization. | ||
He says "the group must unite, but under the banner of the individual."<ref>https://www.youtube.com/watch?v=YnEFt20qe0o</ref> | He says "the group must unite, but under the banner of the individual."<ref>https://www.youtube.com/watch?v=YnEFt20qe0o</ref> | ||
He sees hierarchies to be inevitable because people differ in their ability. He regards | Peterson regards country borders and social norms as fundamental for a functioning state, but admits there also needs to be some adaptability and flow of information (free speech, ''classical liberalism'') to avoid totalitarianism and warfare. 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, democratic process, a free market of ideas. | ||
He sees hierarchies to be inevitable because people differ in their ability. He regards hierarchies to enable cooperation, and as necessary for human well-being. When uncorrupted by ideology, he expects rules for fair play to naturally emerge from them. | |||
To avoid corrupt hierarchies, he claims, it is necessary to keep them fairly flat (decentralization) and use a regulated free market such that the best players prevail and inefficient, corrupt and misaligned players get outcompeted and destroyed by better ones. | To avoid corrupt hierarchies, he claims, it is necessary to keep them fairly flat (decentralization) and use a regulated free market such that the best players prevail and inefficient, corrupt and misaligned players get outcompeted and destroyed by better ones. | ||
This requires individuals (especially men) to be socialized to be competitive and to take on responsibility and be accountable, but also admitted opportunities to take on real responsibility ([[Neoliberalism|individualism]]). | This requires individuals (especially men) to be socialized to be competitive and to take on responsibility and be accountable, but also admitted opportunities to take on real responsibility ([[Neoliberalism|individualism]]). | ||
He says people have innate tendencies that make them suitable for different positions in the hierarchy, e.g. progressives as pioneers and conservatives as people who keeping things running. | He says people have innate tendencies that make them suitable for different positions in the hierarchy, e.g. progressives as pioneers and conservatives as people who keeping things running. | ||
Men also need to be socialized to be competitive and dependable to be able to satisfy women's hypergamous preferences and to be immune against the natural occurrence of [[asshole|psychopaths]] who would otherwise claim power. | |||
He sees no alternative to decentralized competition because the top of the hierarchy naturally tends to corrupt as it lacks corrective signals from above. | He sees no alternative to decentralized competition because the top of the hierarchy naturally tends to corrupt as it lacks corrective signals from above. | ||
He regards democracy (free market of ideas & policies) and capitalism (free market of goods & values) as institutions that determine value, distribution of goods and policy in a decentralized and hence less corruptible manner than all alternatives. | He regards democracy (free market of ideas & policies) and capitalism (free market of goods & values) as institutions that determine value, distribution of goods and policy in a decentralized and hence less corruptible manner than all alternatives. | ||
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He draws analogies to communist systems that he sees to have repeatedly failed in this manner. Similar to ''Steven Pinker'', he reminds of the fact that current capitalist systems have reduced poverty more than any other economic systems. He accuses Marxism of resentfulness, claiming that Marxists tend to ignore the fact that rich people are not much happier, rather the progress towards wealth or any goal, is what provides meaning, structure and positive emotion. Marxists, he says, are primarily driven by a hatred for the rich. | He draws analogies to communist systems that he sees to have repeatedly failed in this manner. Similar to ''Steven Pinker'', he reminds of the fact that current capitalist systems have reduced poverty more than any other economic systems. He accuses Marxism of resentfulness, claiming that Marxists tend to ignore the fact that rich people are not much happier, rather the progress towards wealth or any goal, is what provides meaning, structure and positive emotion. Marxists, he says, are primarily driven by a hatred for the rich. | ||
Peterson | Peterson 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 since this enables cooperation and economic growth. For this reason, Peterson is wary of automation, fearing it could diminish the value of the individual being outcompeted by machines, bereaving them from opportunities to become responsible and prove their worth. | ||
This concludes the secular side. Peterson also has a series of esoteric views about so called ''Jungian archetypes'' that he believes to have emerged in human folklore and religious scripture. He believes these archetypes to exist across time and space, and to have been shaped by gene-meme co-evolution (drawing on Jung's concept of the collective unconscious) to capture deeper truths about human nature than a typical contemporary atheist would assume. | This concludes the secular side. Peterson also has a series of esoteric views about so called ''Jungian archetypes'' that he believes to have emerged in human folklore and religious scripture. He believes these archetypes to exist across time and space, and to have been shaped by gene-meme co-evolution (drawing on Jung's concept of the collective unconscious) to capture deeper truths about human nature than a typical contemporary atheist would assume. | ||