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The Philosophy of Absurdism · Think Twice Show

0:03
We're often told that everything happens for a reason, So when
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something goes wrong, we look for meaning in our pain.
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Some turn to religion and say this is part of God's plan.
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Others turn to science. But let's be honest, we all need
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to feel like we're going somewhere, like there's a reason
0:21
we're here. But what if there isn't?
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What if the breakup didn't teach you anything?
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Well, that set back isn't building you into something
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else. What if something's just
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happened? That's where Albert Camus comes
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in. He's a French writer who grew up
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in poverty in Algeria, lost his father young and lived through a
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war. He believed that as human nature
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to look for meaning an answer to the why.
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But the universe will never give you 1.
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And that gap between the two where we will live?
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Camus called the absurd. So what can you do?
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You can tell yourself a fictional story that gives you
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meaning. You can decide it's all
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pointless and completely check out.
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Or. You can accept the absurd and
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live fully in spite of it. He called this the revolt.
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So here's the question If there's no meaning to your life,
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does that scare you or does that free you?
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Welcome to Think Twice. My name is Benz.
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My name is Santa. And today we're discussing the
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philosophy of Absurdism. Absurdism is a weird one.
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I hope the intro has basically explained it well for you.
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But the concept is like, imagine a world where you didn't have
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religion, you didn't have philosophies that told you how
1:56
to live. It would be like, what is this
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like? You've always been told since a
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young age how to do something, why to do something.
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You've been told to go to school, to get smarter, to be
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able to work, for example. What if all of these things were
2:10
meaningless? What if none of these things
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actually matter? It actually boggles your brain,
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right? And that's the space we're going
2:15
to live in today. So in the first question, is
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happiness possible without meaning?
2:21
No, happiness is not possible without meaning.
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I think if you are happy without meaning, it's just a
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distraction. It's not true happiness.
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That's my claim and that's what I'm going to try and argue
2:32
today. Oh really?
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OK, what do you think? Yeah, I, I think it is.
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I think happiness is possible without meaning.
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I think it's directly tied, though, to individual's ability
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to deal with the future. OK, Albert Camus in one essay
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basically said, but what is happiness except the simple
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harmony between a man and the life he leads?
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And in my head, that was like a really, really good quote,
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right? So if you understand the
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position you're in and you accept all the conditions of
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your life, you're able. To be happy.
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OK. And that's probably the place
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I'm sitting in a little. Bit OK, so so let's actually
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frame our our positions. This is a good opportunity to to
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bring it back to what you said in the intro.
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Are you an absurdist in the sense that you agree with
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Camus's diagnosis of the meaning of life and the fact that you
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can't find meaning, but you can find happiness in the life where
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there's no meaning? Yeah, like he called, he called
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that. I'm not an absurdist whatsoever,
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but he called that the thing that you're talking about, the
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revolt, right? So like the idea that life has
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no inherent meaning, philosophers have basically
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given us these ideas that tell us how to live and why it's good
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to live this way. Or religion is trying to give
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you that meaning, but it doesn't actually exist.
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And it all comes from humans trying to get away from
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suffering. So like, the more and more we
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try and get away from suffering, the more and more we try and
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find things that basically make our suffering make sense.
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And I'm basically arguing that you can accept that none of
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these things actually matter. When I was younger, I met, I met
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this this boy once and he told me that he's studying.
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He was like quack well to do. And he told me he's studying
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English at university. And back then I was like,
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brother, that are you studying English?
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You can't get no job with that. You know, you're told lawyer,
4:20
engineer, you ain't get no job with that.
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He's like, university is not about jobs.
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University is about studying things you enjoy.
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And that was like a revelation in my mind that like all these
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things, there's no reason why you have to do that to reach
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something. You can just live and exist.
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And that's what can be sort of argued for, that you can just
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exist within these things. You don't have to try and solve
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a problem. Like for example, if your
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girlfriend comes to you, she's crying and she's like, oh man,
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I've just lost my job. And then you start sitting there
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thinking about ways to try and fix this and try and find
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meaning in it. And the whole point is that is
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to try and reduce her sadness and your sadness and try and
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control the environment a little bit.
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But no, you can just sit in it. You can just be in it.
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Accept that reality, if you know what I mean, and you can find
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happiness somewhere in that eventually.
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I agree. I agree you can.
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You can find happiness in the absurd.
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I mean, I think I agree with Camus all the way to a point.
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I agree in his initial diagnosis, which is that the
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universe is meaningless. And even more specifically than
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that, what he said was the universe has no meaning that I
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can ascertain as a human being, right?
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And that resonates with me because there might be meaning
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in the universe that there might be meaning in, say, some
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spirituality, There might be some higher beings that I cannot
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access. And I do not understand that
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make this whole world make sense.
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But us as humans, we don't. We don't know what.
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That is, we don't know for. Certain, we don't know for sure
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and because we don't know it, we we cannot derive meaning from
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the universe. The second thing that Camus says
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is that cool universe don't make sense, but us as humans, we have
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a a natural drive to make sense of the universe, right?
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We have a natural curiosity to try to make sense of the
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universe. And for him, the absurd comes in
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the tension between the fact that we will never get that
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understanding and we will always want that understanding.
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And you're right, revolting against the absurd is living.
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Yes, is living is is a way to live.
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And I guess you can find happiness in that.
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But I disagree with Camus that you can never find meaning in
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this life. He's saying you will never find
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meaning, but just be happy with the fact you will not find
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meaning. But I think you can find
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meaning. I'm more of an existentialist,
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right? Jean Paul Sartre, who's an
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existentialist, would say, yes, the universe doesn't give you
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meaning, but you can find meaning in your own life through
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things that you do right, things that you you choose to take up.
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And that is what resonates more of me.
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So I reject Camus's final diagnosis because like his.
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Argument would be that like you don't even need to find meaning.
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Like an example of his was if you see a boy German you're
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feeling or you're you feel a feeling of care to try and save
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this person. And he argues that the majority
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of humans feel this. They feel that care.
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You don't need to police it. You don't need a philosophy
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around it in order for it to have meaning.
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You you exist as a biological being.
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And the way you put constraints on that is you have a line and
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you don't want to be pushed any further than that line.
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And you can apply that to other humans too.
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And that's basically his philosophy.
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I don't even think he really like the term philosophy because
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yeah, exactly. But that's that's the absurdism
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that all living in the absurdism, the absence of
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inherent meaning that he argues. And I'm like, sure, you can find
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happiness there. Do you know what I mean?
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Like you have to be able to. Yeah, I mean, Camus in in the
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Myth of Sisyphus, the myth Myth of Sisyphus is the book that
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where he outlines this, this this sort of argument, right.
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It might not be in a fully fleshed philosophy, but it's
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it's certainly a compelling argument.
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And he talks about Sisyphus rolling the boulder up the hill
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over and over for the boulder to roll back down.
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And Sisyphus gets up every day and he continues to roll the
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boulder up the hill. And for him, that's a good
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analogy of the pointlessness of human existence.
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But by the end, he says we must imagine Sisyphus happy, right?
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In that Sisyphus has found that rebellion against the absurd
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nature of his existence in itself to be a source of
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happiness. And that is compelling to me.
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However, I just think we can find meaning.
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I just go one step further and I'm like, we can find meaning.
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Also, as I'm reading, I was reading Myth of Sisyphus this
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week and I was reading it, I was like, Camus, you make some good
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points. He's making some good points.
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And then and then I remembered Camus politics and I was like,
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actually, shut up. I'm saying shut up.
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What are you talking about? No, because for real.
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Because imagine you're reading the guy and you're like, I don't
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read this guy one bit. It's tough to hit, it's tough to
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hear. It's tough to listen to, you
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know, because he's putting ideas in my head.
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I'm like, wait, pause, hold on, wait a minute.
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I don't respect you, Yeah. Your voice like I don't respect
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you, but to be fair, he's a great writer and I can't ignore
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the how compelling it is. What I would do want to come
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back to though with your argument is if you accept and
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like Camus says, humans have an inherent drive to find meaning,
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right? We have an inherent drive to ask
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the self or ask ourselves who are we?
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Why am I here? What am I doing with my life?
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Right? These are questions that
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everyone asks. If you're self-conscious, how
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can you be happy if you can never find the answer to that
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question? Surely those two are in too much
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tension to be to to call that person happy do.
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You know what? That that's a really good
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argument. And it's probably part of the
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reason why I don't think I'm an absurdist.
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Sure. OK, Because I think that
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argument. I'm not ever arguing that I can
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find happiness without reading. I'm arguing that people can.
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It's rational to you that someone could.
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Could. Yeah, exactly.
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In the plague, Camus, there was a doctor and obviously during
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the time there was the bubonic plague and he saw a lot of
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death, a lot of people dying, and he runs out to help.
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Help, help, help. Can't do shit.
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Realises that people are dying. I'm kind of fucked here.
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And essentially he realises that the only thing he can do is help
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as much as possible and provide solidarity and empathise with
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these people. We can't fix this problem, and
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that is the idea behind having a life without inherent meaning.
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We can't fix this, but what we can do is connect with people,
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is use our human, our human situation and how we feel about
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things to guide our decision making and we can find happiness
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in that. We can't.
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We can't ever know, we can't ever fix this plague.
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People will die and people will continue to die, but what we can
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do is find some level of solidarity within this and some
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joy within this chaos, basically.
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Well, in agreement, I would just say that that thing that you
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find, as long as it's significant enough, as long as
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it's like bigger than yourself, I think that is we can call that
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meaning. I'm just going to step further
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to say it's not impossible to find meaning.
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It is impossible to find meaning in the universe, right?
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It's not given to you, but you can find it and you can be
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significant enough that you can call it the meaning of your
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Life, OK. OK.
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You see what I'm saying? It's a slight difference, but
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like I think because he would. Argue.
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That's meaning he would just argue, yeah.
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Yeah, yeah, He would. He would argue he called it a
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leap of faith. He called it like a leap of
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faith in that you have suspended your own disbelief.
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You know that the universe can never give you meaning, and you
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know that this thing that you're putting your trust in is also
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not going to give you meaning. But you take a leap of faith and
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he's called it living, living in bad faith, which is that you're
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basically lying to yourself. And I would just disagree with
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that that that last point. On to the next segment.
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Is the absurd liberating or terrifying?
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To me, it's liberating. It's liberating.
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And, and let's think about this truly like living, trying to
12:06
find meaning. Yeah.
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Trying to find meaning in a, in a meaningless world, that's kind
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of terrifying. But the, the the greatest things
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in life are both terrifying and liberating.
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To be liberated, you kind of have to be a little bit scared,
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right? You kind of you're stepping out
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into the abyss a little bit. I would lean towards liberating,
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but I think it's both. That shit is motherfucking
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terrifying. That shit is terrifying.
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The song called Viktor Frankel. Frankel observed in a
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concentration camp that people could enjoy extraordinary
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suffering if they believed had meaning.
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And if you think about joy, happiness, they're kind of
12:40
fragile, while suffering can go on for a long time.
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So like, think about the example I used in the first segment,
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which was around your girlfriend losing her job.
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And but now imagine someone close to you died.
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And that's the absurd now. And people's minds literally
13:01
break. People have psychosis, they have
13:03
disassociation. People's minds literally break
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trying to deal with this problem, right?
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The way most people deal with this problem is they lived a
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good life. They give it meaning.
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They, they lived a healthy life, they lived a long life.
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They were a great person. They create narratives around
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these things and give this death, this bit of grief
13:24
meaning. Oh, I, I'm grieving so hard
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because I love so hard. Do you understand?
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And all this meaning allows you to continue.
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And to me, otherwise it would be terrifying, bro.
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Like terrifying. But like you couldn't apply that
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meaning to something that was horrible.
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Like when shit happens, what we do is apply meaning to it.
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And if you can't apply meaning to it, Oh no man, like living in
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that. You, you are right.
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You are right. I think, I think it does provide
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a lot of solace. Let me pose this question to
13:54
you. In those moments of turmoil,
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right? In those moments of extreme
13:59
stress or grief where you don't, you can't find answers to
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something that's happened to you, whether it's loss of a
14:06
close relative or loss of a job. Isn't the fact that everyone is
14:10
going through the same thing and everyone has gone through the
14:13
same thing? Isn't that some solace in in and
14:16
itself, like the fact that you are living a very human
14:19
experience, like grief and loss is a human experience that other
14:23
people will face? Isn't that some solace?
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I guess it would without meaning, right?
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It's not. It's not that you have to apply
14:29
meaning. Yeah.
14:29
You're. Just understanding that this is
14:30
a human response to this thing happening.
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Yeah, or maybe even the fact that other people go through it
14:35
is in itself some kind of meaning, right?
14:38
You could, but like I I thought the point you were arguing there
14:40
was that this is like a human response to it, This is a
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biological response to it, and once you understand that this is
14:45
a biological response to it, you can move on.
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Afterwards, no, no, I'm not saying it's a biological
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response. I'm saying more that so many
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other people go through what you're going through and it not
14:56
necessarily on a biological level, but they are faced with
14:59
the same circumstances and they survive.
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Yeah. But I, I would, I would say
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that's then applying meaning to it as well.
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Do you get what I mean? That's applying some sort of
15:08
narrative. I thought you were the
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biological point would be like separate from that.
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I guess my overall point is that it's less terrifying than it
15:15
seems because everyone's going through it with you.
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You're not like, alone in this terrifying.
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Thing like a completely unique experience.
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Yeah, yeah, yeah, exactly. Yeah, I, I, I guess that would
15:25
provide some solace. But as I'm saying.
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Like where's the meaning coming? From you're still applying
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meaning. Yeah.
15:29
Do you know what I mean? You're still.
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You're still applying meaning to, to this horrible thing
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that's happened to you, like when people run marathons, for
15:35
example. Imagine like you, you just
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wouldn't do it if you couldn't apply meaning to it, like or you
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wouldn't do your hierarchies or you do you know what I mean?
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If, if all these tough things that happen in life, you
15:45
wouldn't do them if you couldn't apply meaning to it.
15:48
So I I just think if joy is so fragile and happiness is so
15:51
fragile because it's reliant on external things you can't
15:55
control, once those things are chipped away at, I'm there
15:58
backing suffering quickly to your I'm back quick you're.
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Right. You're right.
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I think that makes a lot of sense.
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And I guess what I did was apply meaning, so I took it out of.
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The absurd, anyway, Yeah. Yeah.
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So I just, I just did the the the thing again.
16:11
I did the existentialist thing. Yeah, Yeah.
16:14
No, that's fair. That's fair.
16:15
I mean, what what I want to touch on a little bit and maybe
16:19
in this segment here is take it out of the philosophical for a
16:23
second and talk about the political right.
16:26
I want to talk about like people's ability to deal with
16:29
the absurd, right? Can you obviously condemn, not
16:32
condemns, but like he looks down on the leap of faith, right?
16:38
If you are faced with the absurd, you take a leap of faith
16:41
where you're like, cool, I'm going to trust in some higher
16:44
deity. I'm going to trust in this
16:47
ideology, I'm going to trust in this institution.
16:50
But obviously we don't do this in a vacuum.
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Do you see what I'm saying? Like we all have our lives.
16:53
We've got stuff going on. And our ability to take on the
16:57
absurd and challenge like these deep questions is shaped by our
17:02
economics, the way we're brought up, like where we live in the
17:05
world. So one thing I think Myth of
17:09
Sisyphus leaves like on the table for me is that real life
17:14
consideration. Like, sure, I can read mythos
17:17
sis verse. I can do, I can ask myself these
17:20
questions. We can sit here, we can debate.
17:23
But there might be someone who's got time to do all of that.
17:25
Yeah, exactly. You know what I'm saying?
17:26
Like it's just like. Just tell me what I need to
17:29
know. Yeah, Tell.
17:30
Me what I need to do I need to know.
17:31
Yeah. So I think it's worth saying
17:33
that as as much as because we're talking about the meaning of
17:36
life. This is big shit.
17:37
Yeah, there's privilege in even being able to ask yourself that
17:40
question. Yeah, exactly.
17:41
When I was talking about the first question, what I was
17:43
referring to when I said when I brought up the university story
17:47
was the fact that he could do that because he was from a rich
17:52
family. In fact, do you understand that?
17:53
You could think like, oh, I only get to enjoy this or I don't
17:58
have to like think about work like I'm doing this because I
18:00
like this, you know what I mean? And like my mind never ever went
18:05
there. I always saw it as a means to an
18:07
end, whilst he probably saw himself as an end in and of
18:10
itself, which is the difference between people with money and
18:15
people without. Essential facts, obviously.
18:17
Resources. We both grew up in similar
18:20
similar circumstances. My dad was like you're evil
18:23
doctor or nothing. Gee, don't tell me about nothing
18:26
else. Take this MCAT, I'm giving you
18:28
all the books and read it and become a doctor.
18:31
Do you know what I'm saying? And in your house, it's probably
18:33
similar, like there's lawyer, there's doctor, engineer,
18:37
engineer. I didn't.
18:38
I never heard the word engineer in my house.
18:39
I'll be real. I never got that one, I hear.
18:43
It it's like, yeah, yeah, yeah, exactly.
18:45
But yeah, you're absolutely right.
18:46
Like we didn't there was no thinking about what's the
18:50
meaning of life. You go to church and that's it
18:51
exactly. Sort it out.
18:52
Just. Everything 4IN next step but and
18:56
and it's captainism. But we're we're told in this
19:02
world, we're not ends in and of ourselves.
19:04
We are a means to an end. And the next thing is the next
19:07
stage. The next thing is the next stage
19:09
and you do X to equal Y And the only way you can focus on
19:14
yourself is if you have the resources.
19:16
Yeah, first, I mean this kind of, I didn't really actually get
19:20
to flesh this thought out when I was doing my prep, but it when I
19:24
was thinking about absurd and the tension between trying to
19:26
find meaning in the world and not and, and our desire to find
19:31
that meaning and it not being there, that tension probably you
19:33
was thinking like this. There's absurdism all over the
19:36
world, right? If you think about capitalism,
19:38
you mention capitalism. Capitalism.
19:40
If you speak to a capitalist, they'll say what capitalism's
19:43
brought us, brought a billion people out of poverty.
19:45
Capitalism's responsible for all this growth, all this progress,
19:50
right? But there's still people in
19:52
poverty. There's still people on the
19:54
streets. Do you know what I'm saying?
19:55
There's this weird absurdism in all of the systems that we're a
19:58
part of. Think about politics.
20:00
It's like, Oh yeah, the, the people pick the politicians.
20:03
Politicians don't give a fuck about us.
20:05
They literally there's no resonance there because.
20:07
The absurd is basically the acknowledgement that people are
20:12
trying to tell you that this is the answer to your problem.
20:16
This will give your life meaning, this will fix
20:19
everything. And then realising that it
20:22
doesn't and then having to be in between that.
20:25
Facts, basically facts. Just knowing that nothing is
20:29
nothing's coming to save you, that nothing is coming to save
20:31
you. No philosophy, no religion, no
20:34
political theory is coming to save you.
20:37
And once you acknowledge that, it's a very great area to.
20:40
To existing facts. And when I was watching Mark
20:44
Carney's speech at Davos a month ago, like my mind went back to
20:47
that, that Mark Carney speech because just a quick reminder,
20:50
he's talking about the international rules based order
20:53
as the Prime Minister of Canada. And he basically admitted in
20:57
that speech that the international rules based order
20:59
works for the West and that Canada has been a beneficiary of
21:04
that by partnering with the US. And whenever the US and other
21:09
allies in the West have broken that tree of the international
21:13
rules based order and exploited it for their gain, Canada's
21:17
turned a blind eye. And it's like, is absurd that
21:22
they would enforce these rules on the entire world but break
21:26
those rules themselves. Do you know what I mean?
21:28
And then it's even more absurd for someone who's been complicit
21:31
in that for so long, like Canada, because the US is now an
21:35
aggressor and it doesn't work for them.
21:37
It's even more absurd for them to be like, look, guys, let's
21:41
think about this now. It's been sparked for us.
21:45
It's not work for. Us No, no, no.
21:47
So let's, let's, let's do some work.
21:49
So I, I thought it was weird because I thought that that is
21:52
another example, I guess in a different way of the absurd
21:56
dislike. You're told this thing, but the
21:59
reality is just in conflict with that.
22:01
And really there's no reprieve for all those countries in in
22:04
Africa who have been fucked over by that rules based order.
22:07
That is great area. There's nothing.
22:09
Then there's no recourse. You can't go back and be like,
22:11
oh, actually run me back Those natural resources, they're just
22:14
done. Do you know what I mean?
22:16
And so I thought I was a quite interesting paralogue.
22:18
Yeah, 100%. OK, on to the last segment.
22:24
A new system analysis. Billions of human lives,
22:27
careers, relationships, achievements, happiness, regret.
22:31
It can now predict the life path, where you are most likely
22:34
to look back and feel your life was worthwhile.
22:37
People who followed their assigned path report higher
22:39
satisfaction and fewer regrets. But the company makes something
22:43
clear. The path isn't based on destiny
22:45
or purpose. It's simply the most
22:48
statistically effective life for Someone Like You.
22:52
You receive your result. Would you follow the system?
22:55
Do you know what I would be super interested to see what the
22:58
the system don't be like? Do I become a prambula like?
23:05
But no, I would I would reject what the system said to me
23:07
because I I do think that you yourself have to face that grey
23:11
area. You have to face the void and
23:13
you have to find meaning in your own life.
23:15
Someone else can't do that for you.
23:17
But I can't lie. I'll be fucking curious to see
23:20
what this. Says I'm a little bit of a
23:22
fatalist in it. Yeah.
23:24
So if we accept that history has happened and history influences
23:28
the future, and if that's happened, that means the
23:30
future's probably predetermined. That's basically the the logic
23:35
of right thought, right? Even still, then you would
23:37
think, OK, like, go and do this, right?
23:39
Like the if you think it's already going to happen.
23:41
So would would fatalism inform that that choice?
23:44
Well, it's sort of yeah, because it's kind of like meta, because
23:48
you would always make the decision you're going to make
23:50
anyway, right? Yeah.
23:52
You could never like actually step out of the precise.
23:55
Yeah, yeah. But the experience of choosing
23:58
is what's important. I think the experience of
24:00
choice, the experience of discovering things, still
24:03
matter. The illusion of choice, yes,
24:05
yeah, yeah, yeah. OK so so you think it it is
24:07
genuinely an illusion that so you would feel like you're
24:09
making a choice, but really it was predetermined.
24:11
That's a bit mad though. It's.
24:13
Not that mad like, because do you know what is the great thing
24:16
about this is we don't know. We'll never know they're.
24:21
Never really that, man. You can believe this, but like,
24:25
you don't really know and I know I don't really know.
24:29
So and you also know that I can't know and correctly.
24:32
Exactly. So it's not even going down or
24:34
anything like, so it doesn't really matter.
24:36
But the experience of discovering things and like
24:38
choosing things I think is important, at least the illusion
24:41
of it. So I think if you were to choose
24:46
that, you're essentially removing that experience and
24:50
your life is sort of becoming optimised by data.
24:53
And I just can't see that being a a fulfilling feeling.
24:57
So would you, would you do it for fulfilment?
25:00
Would you You reject it? Reject.
25:02
It I'm rejecting it, yeah. But but if, let's say the
25:05
system's correct and you would actually be more fulfilled if
25:08
you did go, would you go for it? Let's say like the machines are
25:12
actually perfect. Probably not.
25:14
No, why not? What's what's what's stopping
25:16
you if you you want to make the choice based on fulfilment?
25:20
It's probably because I'm, I'm really struggling with the idea
25:23
that you can be fulfilled and remove choice.
25:28
I, I think theoretically I probably would say yes to to to
25:31
your question, but in reality, I just don't know if that actually
25:34
works like that. You know what?
25:35
I mean like. Because obviously we're given,
25:38
this is obviously a made-up dilemma, but the data is that
25:41
people have felt most fulfilled doing it.
25:43
Right, but it's not I'm. Assuming those people were happy
25:47
to give up choice as well because they chose to do right,
25:49
You get what I mean? But yeah, that's yeah.
25:51
So I probably wouldn't do it. That's interesting because I
25:54
thought you were leading me to you would do it.
25:57
I thought you were going to get you were going to get me there.
25:58
I. Probably wouldn't, man.
26:00
I like, you know, I like my autonomy.
26:02
I hear if there's one thing I like, I.
26:03
Hear it? Freedoms.
26:04
Yeah, it's freedoms. If there's one thing I like is
26:06
freedoms. But on some level, this system
26:10
that you've described is actually the system we live in.
26:14
Like it doesn't appear that way, but that's more or less it.
26:16
Like we have all these influences on our lives that
26:19
kind of enforce a worldview that the right career is doctor,
26:24
engineer or lawyer, right? Our parents, our parents have a
26:27
massive influence on who we've become, right?
26:29
Then there's another layer of the society.
26:31
There's everyone at school saying, oh, those, the guys who
26:34
became lawyers, they have more prestige, right?
26:37
That is kind of the system. The system is telling you that's
26:39
the right thing to do. And the system's also giving you
26:41
this feedback of, oh, the guys who were lawyers, bring them
26:44
back into the schools. Like, do a talk, like the
26:47
doctors calm and like, everyone's like, wow, the
26:49
doctors, you know what I mean? And that's more or less the
26:52
system we're in. And people unwillingly actually
26:55
just buy into the system. They don't really know what
26:57
they're doing. But until you kind of like break
27:00
out of that spell and, and in some way pick your life for
27:04
yourself, I can't see fulfilment.
27:07
I just can't see it. Yeah, because there just will
27:09
come to a moment later in life where you're like, fuck, it was
27:13
all a lie. It was all a lie.
27:15
Like, what did I do this thing? Is this an unexamined life?
27:18
And I don't know if that that's ever right.
27:20
And you know how much you change over time as well. 100%.
27:24
There's there's probably things that you thought were true and
27:26
believed in that you no longer do, and there'll be things you
27:29
don't believe in right now that you eventually will as well.
27:31
So to try and rely on one thing as your North Star is a little
27:35
bit. It's tough.
27:37
I mean, I'll bring up a quick example and I'll I'll see what
27:41
you what you think about it. This idea of like having kids.
27:43
Yeah, I was watching Love is Blind, the one in Ohio or
27:46
whatever. And one of the couples went to a
27:50
parent like visiting the parents and the mum heard that the
27:53
couple were thinking and I have kids.
27:55
She and she she goes mad. Obviously generational
27:58
difference, like personal preference, whatever, whatever.
28:00
My question to you is, is there any part of life that you think
28:04
we don't need to over deep? Like, do we examine everything
28:08
about life or are there things that the generation before gives
28:12
us that I call fair? Or do we need to examine
28:15
everything? Just like accepting something
28:17
from a generation before, essentially.
28:18
Yeah, or the system or some some narrative that you're told about
28:21
life or, you know, some source of meaning.
28:24
Is there something that? That, I think should remain.
28:27
Yeah. And, and we shouldn't need to.
28:29
We don't need to examine that because what what we'll find
28:31
out. People, we've only got so much
28:32
time. We can't examine everything on
28:35
some level. When a doctor says, ah, floss,
28:38
I'm like, cool, a floss dentist said Floss.
28:41
Yeah. But is there something about
28:43
life, like life's choices, like living in a city or?
28:47
Trying to think of something. Bury me two seconds.
28:50
That's it. Having kids.
28:53
How deeply have you examined that that that choice?
28:55
Or do you think it's a biological?
28:57
This is something that might be a little bit, I think, swearing
29:01
in front of adults. I think that's something that we
29:05
received from older generations that I think should remain
29:08
without examining it. We understand that words have
29:11
value. We understand that words are
29:13
important and have impact. And you understand that this
29:15
word is a derogatory term, so it should not be used in front of
29:21
people older than you that you're supposed to have some
29:23
respect for. Fair, fair.
29:25
That's probably one thing. At what point, though, does it
29:29
do you like, OK, we need to we need to, we need to think about
29:31
this. So for example, one of your
29:33
parents friends come is in the house and you got to prostate.
29:37
Yeah, like, and he's like, no, no, like all the way, bro.
29:42
Like at at at what point is it like this is oppressive bro,
29:46
Like you're violating? The moment you ask you to do it,
29:50
there's no way I'm ever fucking doing that.
29:53
There's no way I'm fucking doing that right?
29:55
OK, so So what if uncle's like prostate are we like?
29:59
Impossible. Swear we ain't.
30:01
Fucking about with that. OK.
30:03
So so that's that's interesting. That's interesting.
30:06
We ain't fucking about with none of that right.
30:07
Like our wedding different story.
30:09
Like it's part of the whole ceremony.
30:10
All good fun. It's just fun like you're you're
30:13
participating in the in the fun of it all.
30:15
But if like come to your yard and it's like me, you and like
30:19
someone else and you're just like like that.
30:21
You just don't fuck you. But.
30:28
That's the meaning that they imbue.
30:29
Online, Yeah, yeah, that's too much that.
30:31
That has nothing to do with me. Yeah, yeah, yeah, on on some
30:34
level I'm a bit like, I feel bad though when I even truck a
30:40
tradition to to one side, even though it's oppressive to the
30:43
younger generation. I'm like, if it's means so much
30:46
to them, it's kind of peak. That's their meaning like that.
30:50
That's how they establish who they are.
30:53
Yeah, it's a deeper thing. And I.
30:54
And I think we can find a balance like I, I That's why I
30:57
use not swearing for example. Yeah, yeah.
30:59
And I. Think there is somewhere but for
31:00
me to lie on my chest? Anyhow, we'll see you soon.
31:06
Alright then, see you next week. Much love.