Well now, in the course of time, in the evolution of Western thought. The ceramic image of the world ran into trouble. And changed into what I call the fully automatic image of the world. In other words, Western science was based on the idea that there are laws of nature, and got that idea from Judaism and Christianity and Islam. That in other words, the potter, the maker of the world in the beginning of things laid down the laws, and the law of God, which is also the law of nature, is called the 'loggos.?,.' And in Christianity, the loggos is the second person of the trinity, incarnate as Jesus Christ, who thereby is the perfect exemplar of the divine law. So we have tended to think of all natural phenomena as responding to laws, as if, in other words, the laws of the world were like the rails on which a streetcar or a tram or a train runs, and these things exist in a certain way, and all events respond to these laws. You know that limerick,
There was a young man who said 'Damn, For it certainly seems that I am A creature that moves In determinate grooves. I'm not even a bus, I'm a tram.'
So here's this idea that there's kind of a plan, and everything responds and obeys that plan. Well, in the 18th century, Western intellectuals began to suspect this idea. And what they suspected was whether there is a lawmaker, whether there is an architect of the universe, and they found out, or they reasoned, that you don't have to suppose that there is. Why? Because the hypothesis of God does not help us to make any predictions. Nor does it-- In other words, let's put it this way: if the business of science is to make predictions about what's going to happen, science is essentially prophecy. What's going to happen? By examining the behavior of the past and describing it carefully, we can make predictions about what's going to happen in the future. That's really the whole of science. And to do this, and to make successful predictions, you do not need God as a hypothesis. Because it makes no difference to anything. If you say 'Everything is controlled by God, everything is governed by God,' that doesn't make any difference to your prediction of what's going to happen. And so what they did was drop that hypothesis. But they kept the hypothesis of law. Because if you can predict, if you can study the past and describe how things have behaved, and you've got some regularities in the behavior of the universe, you call that law. Although it may not be law in the ordinary sense of the word, it's simply regularity.
And so what they did was got rid of the lawmaker and kept the law. And so the conceived the universe in terms of a mechanism. Something, in other words, that is functioning according to regular, clocklike mechanical principles. Newton's whole image of the world is based on billiards. The atoms are billiard balls, and they bang each other around. And so your behavior, every individual around, is defined as a very, very complex arrangement of billiard balls being banged around by everything else. And so behind the fully automatic model of the universe is the notion that reality itself is, to use the favorite term of 19th century scientists, blind energy. In say the metaphysics of Ernst Hegel, and T.H. Huxley, the world is basically nothing but energy--blind, unintelligent force. And likewise and parallel to this, in the philosophy of Freud, the basic psychological energy is libido, which is blind lust. And it is only a fluke, it is only as a result of pure chances that resulting from the exuberance of this energy there are people. With values, with reason, with languages, with cultures, and with love. Just a fluke. Like, you know, 1000 monkeys typing on 1000 typewriters for a million years will eventually type the Encyclopedia Britannica. And of course the moment they stop typing the Encyclopedia Britannica, they will relapse into nonsense.
And so in order that that shall not happen, for you and I are flukes in this cosmos, and we like our way of life--we like being human--if we want to keep it, say these people, we've got to fight nature, because it will turn us back into nonsense the moment we let it. So we've got to impose our will upon this world as if we were something completely alien to it. From outside. And so we get a culture based on the idea of the war between man and nature. And we talk about the conquest of space. The conquest of Everest. And the great symbols of our culture are the rocket and the bulldozer. The rocket--you know, compensation for the sexually inadequate male. So we're going to conquer space. You know we're in space already, way out. If anybody cared to be sensitive and let outside space come to you, you can, if your eyes are clear enough. Aided by telescopes, aided by radio astronomy, aided by all the kinds of sensitive instruments we can devise. We're as far out in space as we're ever going to get. But, y'know, sensitivity isn't the pitch. Especially in the WASP culture of the United States. We define manliness in terms of agression, you see, because we're a little bit frightened as to whether or not we're really men. And so we put on this great show of being a tough guy. It's completely unneccesary. If you have what it takes, you don't need to put on that show. And you don't need to beat nature into submission. Why be hostile to nature? Because after all, you ARE a symptom of nature. You, as a human being, you grow out of this physical universe in exactly the same way an apple grows off an apple tree.
So let's say the tree which grows apples is a tree which apples, using 'apple' as a verb. And a world in which human beings arrive is a world that peoples. And so the existence of people is symptomatic of the kind of universe we live in. Just as spots on somebody's skin is symptomatic of chicken pox. Just as hair on a head is symptomatic of what's going on in the organism. But we have been brought up by reason of our two great myths--the ceramic and the automatic--not to feel that we belong in the world. So our popular speech reflects it. You say 'I came into this world.' You didn't. You came out of it. You say 'Face facts.' We talk about 'encounters' with reality, as if it was a head-on meeting of completely alien agencies. And the average person has the sensation that he is a someone that exists inside a bag of skin. The center of consciousness that looks out at this thing, and what the hell's it going to do to me? You see? 'I recognize you, you kind of look like me, and I've seen myself in a mirror, and you look like you might be people.' So maybe you're intelligent and maybe you can love, too. Perhaps you're all right, some of you are, anyway. You've got the right color of skin, or you have the right religion, or whatever it is, you're OK. But there are all those people over in Asia, and Africa, and they may not really be people. When you want to destroy someone, you always define them as 'unpeople.' Not really human. Monkeys, maybe. Idiots, maybe. Machines, maybe, but not people.
So we have this hostility to the external world because of the superstition, the myth, the absolutely unfounded theory that you, yourself, exist only inside your skin. Now I want to propose another idea altogether.
There was a young man who said 'Damn, For it certainly seems that I am A creature that moves In determinate grooves. I'm not even a bus, I'm a tram.'
So here's this idea that there's kind of a plan, and everything responds and obeys that plan. Well, in the 18th century, Western intellectuals began to suspect this idea. And what they suspected was whether there is a lawmaker, whether there is an architect of the universe, and they found out, or they reasoned, that you don't have to suppose that there is. Why? Because the hypothesis of God does not help us to make any predictions. Nor does it-- In other words, let's put it this way: if the business of science is to make predictions about what's going to happen, science is essentially prophecy. What's going to happen? By examining the behavior of the past and describing it carefully, we can make predictions about what's going to happen in the future. That's really the whole of science. And to do this, and to make successful predictions, you do not need God as a hypothesis. Because it makes no difference to anything. If you say 'Everything is controlled by God, everything is governed by God,' that doesn't make any difference to your prediction of what's going to happen. And so what they did was drop that hypothesis. But they kept the hypothesis of law. Because if you can predict, if you can study the past and describe how things have behaved, and you've got some regularities in the behavior of the universe, you call that law. Although it may not be law in the ordinary sense of the word, it's simply regularity.
And so what they did was got rid of the lawmaker and kept the law. And so the conceived the universe in terms of a mechanism. Something, in other words, that is functioning according to regular, clocklike mechanical principles. Newton's whole image of the world is based on billiards. The atoms are billiard balls, and they bang each other around. And so your behavior, every individual around, is defined as a very, very complex arrangement of billiard balls being banged around by everything else. And so behind the fully automatic model of the universe is the notion that reality itself is, to use the favorite term of 19th century scientists, blind energy. In say the metaphysics of Ernst Hegel, and T.H. Huxley, the world is basically nothing but energy--blind, unintelligent force. And likewise and parallel to this, in the philosophy of Freud, the basic psychological energy is libido, which is blind lust. And it is only a fluke, it is only as a result of pure chances that resulting from the exuberance of this energy there are people. With values, with reason, with languages, with cultures, and with love. Just a fluke. Like, you know, 1000 monkeys typing on 1000 typewriters for a million years will eventually type the Encyclopedia Britannica. And of course the moment they stop typing the Encyclopedia Britannica, they will relapse into nonsense.
And so in order that that shall not happen, for you and I are flukes in this cosmos, and we like our way of life--we like being human--if we want to keep it, say these people, we've got to fight nature, because it will turn us back into nonsense the moment we let it. So we've got to impose our will upon this world as if we were something completely alien to it. From outside. And so we get a culture based on the idea of the war between man and nature. And we talk about the conquest of space. The conquest of Everest. And the great symbols of our culture are the rocket and the bulldozer. The rocket--you know, compensation for the sexually inadequate male. So we're going to conquer space. You know we're in space already, way out. If anybody cared to be sensitive and let outside space come to you, you can, if your eyes are clear enough. Aided by telescopes, aided by radio astronomy, aided by all the kinds of sensitive instruments we can devise. We're as far out in space as we're ever going to get. But, y'know, sensitivity isn't the pitch. Especially in the WASP culture of the United States. We define manliness in terms of agression, you see, because we're a little bit frightened as to whether or not we're really men. And so we put on this great show of being a tough guy. It's completely unneccesary. If you have what it takes, you don't need to put on that show. And you don't need to beat nature into submission. Why be hostile to nature? Because after all, you ARE a symptom of nature. You, as a human being, you grow out of this physical universe in exactly the same way an apple grows off an apple tree.
So let's say the tree which grows apples is a tree which apples, using 'apple' as a verb. And a world in which human beings arrive is a world that peoples. And so the existence of people is symptomatic of the kind of universe we live in. Just as spots on somebody's skin is symptomatic of chicken pox. Just as hair on a head is symptomatic of what's going on in the organism. But we have been brought up by reason of our two great myths--the ceramic and the automatic--not to feel that we belong in the world. So our popular speech reflects it. You say 'I came into this world.' You didn't. You came out of it. You say 'Face facts.' We talk about 'encounters' with reality, as if it was a head-on meeting of completely alien agencies. And the average person has the sensation that he is a someone that exists inside a bag of skin. The center of consciousness that looks out at this thing, and what the hell's it going to do to me? You see? 'I recognize you, you kind of look like me, and I've seen myself in a mirror, and you look like you might be people.' So maybe you're intelligent and maybe you can love, too. Perhaps you're all right, some of you are, anyway. You've got the right color of skin, or you have the right religion, or whatever it is, you're OK. But there are all those people over in Asia, and Africa, and they may not really be people. When you want to destroy someone, you always define them as 'unpeople.' Not really human. Monkeys, maybe. Idiots, maybe. Machines, maybe, but not people.
So we have this hostility to the external world because of the superstition, the myth, the absolutely unfounded theory that you, yourself, exist only inside your skin. Now I want to propose another idea altogether.
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