00:00:06.300 - 00:00:27.020

Unknown: 10 to 12, and then again, from one to three on Monday, and then I'm usually there after class on Wednesday, and I'll be glad to take the fun to see you from the timid or shine, part of our pay

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serving as consultants and advisors students. They pay me of course to perform it? Well, it looks like we're going to have a either wandering from time to time.

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I thought it would be a good idea, and the teaching assistants were suggesting that there are some sort of basic concepts, of course, that warrant review. Did you look at did any of you go back and take a look at the Foucault after

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last Monday's lecture? It seems a little clearer. I mean, that's the dream you had read it before. The dream is that the lecture actually has the effect clarify the material. That's the utopian dream of but on the other hand, as I've indicated to

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you, this being a course that deals with a new field, new field investigation, history of consciousness, still developing the concept attitude, the examination. What is the history

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of consciousness? You might start asking again, or you might be still asking, or you might ask for the first time. What is this? What are we trying to do in the study of the history of consciousness? And we indicated that we're trying to study the

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ways in which society organize themselves, the purposes of adaptation, growth and so forth, and discipline for educate and do members of that society for entertainment, of goals and values and ideals, principles that are held to be very effort

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of a meaningful life, the human life against an animal. When we look around world culture, we see that there are different conceptions of what a meaningful life is and different conceptions of the ways of construing what it means to be

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human. Changes in this conception of what it means to be human represent changes in human consciousness. My consciousness of the world out there is not given to me directly. I don't perceive the structure immediately and what

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there is of it that it has structure, it does not have meaning. Whatever the world has structure or the physical world has structure, does not necessarily have meaning. For example, an example that's quite evident, for example, is the

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passing of the season in a in the temperate, temperate zones. Of course, la can la passage of the season. That is to say, our capacity to see in changes that take place in flora and trees vegetable world, changes that occur rhythmically coordinated

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in some way with the angle, whatever it is, and they call it of the angle of incidence with respect to the Sun, declination, declination, thank you. Even more declination of the sun, of

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the Earth with respect to the Sun, so that we we can correlate position of the sun in the sky and the changes that occur in the vegetable world and the temperature, average temperature, so that we get we have a pattern here. I mean a

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pattern of the season, the four seasons. Let us say now, what is the meaning of the passage of the four seasons? Here we see a pattern. What is the meaning of it? Only human beings. Presumably concern themselves with this, the meaning that's

00:05:03.360 - 00:05:29.240

that's attached to the fact that we can conceptualize the notion of the solar gear divided into four seasons, but this can be correlated with changes in the life cycle of plants, and that, in turn, that can be correlated with the position of the sun of

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the Earth, whether we imagine it as flat, or whether we imagine it as round, with respect to the Sun a certain angle of incidence here. Now, what is the meaning of the passage of the season? Do you have any question if you think of this as a meaningful

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pattern, wherever there are patterns, human beings tend to see meaning. Is that right? But if I ask myself, if I ask you, what is the meaning of the passage of the season, or what is the meaning of the alternation of day and night?

00:06:06.060 - 00:06:25.040

Here's another regularity that we see in nature, but what is the meaning of that alternation, or the phases of the moon? Here, everywhere, the agents, from, you know, Stonehenge on, have observed these patterns of regularity, presumably, animals,

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animal nature has some kind of response and physiological response to these transformations. Also patterns of breeding and migration for food and so forth, you see, contribute to the notion of patterning. Here, many people

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derive from that the meaning that there must be a God responsible for this pattern. The significant relationship being that between the one that Mary Douglas talks about, order and disorder, the significant relationship meaning has to do

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with the perception of the difference between order and disorder, and an attempt to account for this difference, you See now that makes it very abstract, doesn't it? That makes it very abstract when I say it's one thing per se, we see, we

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perceive patterns, or we're aware of patterns. We can say that of animals as well, but it's another thing to say we are aware of the difference between those parts of nature that appear to have an order or a pattern, and those that do not,

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for example, the difference between animal life with its regularities and human life with its irregularities, the fact that human beings appear to be able to go crazy, much more with a higher incidence than animal nature, the fact which Freud

00:08:09.780 - 00:08:27.800

comments on in civilization and its illnesses for civilization, so one perceives the difference between order and disorder and asks, What does that mean? You see of the fact that order appears somewhere, or it was apprehensible, apprehensible

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somewhere and is not somewhere else. It's the difference you see that creates the interest. If it were all orderly, or perceived as orderly, there'd be no question, no problem. Mary Dodie points that out, especially not in the eighth

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chapter of her book. If everything were orderly, if they there'd be no problem. If everything were disorderly, there'd be no problem. It's the fact that human beings have the capacity to register you see the difference between order and

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disorder. That is that the whole problem of the meaning of the difference arises. The meaning of the difference, you say difference raises to perceived difference raises. Why is why are things different? Why is there difference? Is the real

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problem of need, and the problem of the difference between order and disorder is only the most general form that this problem takes. I look around me, I see volcanoes blowing up. I mean, I'm an old stone age now. I look around me and I see the

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dinosaurs rumbling him into the swamps. The volcanoes blowing up at unpredictable times. There's disorder there in the volcano. The storms come unpredictably, and yet, at the same time, behind the disorder, I perceive some kind of that's

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consciousness. You see. That's consciousness, the things that, for example, that modern science, see as orderly an earlier culture or a different culture would not see as orderly. You. That is the same so far, for example, as modern

00:10:03.120 - 00:10:24.440

science understands, say, combustion, in a way that primitive man would not the mystery of fire, modern science recognizes that this is oxidization occurring, right? That what is happening is that something is being used with, I

00:10:24.620 - 00:10:40.120

mean, I don't even understand. I'm at the same level as these primitive peoples for whom fire, you see, is a great mystery, right? South, you see interaction so right? And therefore must be dealt with with special techniques. But the

00:10:40.120 - 00:10:58.240

problem with me. Mary Douglas points out that order disorder and the difference makes both, in some sense, kind of magical to us. You say, I ask you tell me the meaning of the passage of the seasons. What does it mean that spring is followed by

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summer and summer is followed by fall, and fall it means birth, death and rebirth, okay, birth, growth, death and re it means that, right? Does it mean anything else? So you've got, you've got the fact of spring, summer, fall and winter. These

00:11:24.200 - 00:11:47.080

are signifiers, signals I proceed. I mean spring, summer, fall, winter. These signifiers refer to something that really exists in the world, right? I got the name, and I'm referring now. Let's call this number of the seasons.

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And now I've got a reference. Here's the reference, season number one, season number two, season number three, season number four, each of which has has certain attributes. Attributes, okay, lots of rain in the spring. Little shoots

00:12:09.120 - 00:12:39.260

come out, etc, etc. Then I've got these signifiers here. And then when you said it means however these words denote these things. Is okay, this is denotation, a signifier. You said it means burn, growth, I added it. What's the term,

00:12:41.360 - 00:13:07.320

fruition? Shall we say? Yeah, and then that, no, you can see that I can read. I can read this relationship either way. Here is the meaning. Here are the signifiers. These words, spring, summer, fall, winter. And here the signified in your mind, when

00:13:07.320 - 00:13:35.360

he says spring, he's referring to a certain season. He is signified, however and say, a particular process, universal in nature, universal in nature, which is birth. Birth. So we have signifiers and signifies here, but we could

00:13:35.360 - 00:13:58.720

work it the other way. We could say birth. Could we not? We could use the concept of birth to indicate, to refer to a particular biological process, or a stage in the process of conception, gestation and birth. And we could, we could use it.

00:13:58.720 - 00:14:24.140

This has a reference. It's a process, right? We could call it process one a if you like. It says it is to be treated as a signifier, the birth process, the signified of which might be spring. When I refer to the process, if I connote, if I

00:14:24.320 - 00:14:48.100

suggest the notion of cosmic beginning, then I've got a I've got a signified of that is one of the seasons itself. Now you follow me. The important point is that language, or human language, allows human consciousness to endow What are

00:14:48.220 - 00:15:05.820

immediately perceivable only as events or things or objects we need, and the way things are endowed with meaning are but providing them with signifies language. Human language alone is capable of doing what you say. Human language alone,

00:15:06.900 - 00:15:33.680

animals. Animal language, it's interesting. Animal language, communication between you and your dog, communication between you and your dog goes on only on the level of connotation, not denotation. You

00:15:33.680 - 00:15:53.680

cannot give specific instructions to your dog. You cannot say Fido at 430 this afternoon, please be sure you see that the doors are closed and no one enters the house. You cannot give denotative instructions to your dog. You

00:15:53.680 - 00:16:26.420

can say out or down or sit. The dog does not refer, does not register the specific morpheme, sit. It responds primarily to tone of voice, you see, that is say to the connotation of sit spoken in a particular way. Okay, now it's the difference

00:16:26.420 - 00:16:43.300

between our capacity in human language to denote something this spring and to connote something in a way that you get interchange that allows us to ascribe to what otherwise are meaningless events, mere patterns meaning that's when you

00:16:43.300 - 00:17:04.800

say, what does the spring mean? The spring means birth. Spring means birth. What does spring mean to you? What does spring mean to you? Does it mean anything depends that depends on how you feel, depends on your consciousness, not upon what it

00:17:04.800 - 00:17:23.780

is. And in some cultures, spring means everything. The whole year is organized around it, you say, the rituals that occur in spring, the planting, you see the necessity of getting the gods involved in what you're what you're in your enterprise,

00:17:24.260 - 00:17:43.780

but making sure that the seeds are pure, that they're put in a particular way, you see that they're not mixed together in the same field, so that you will have an orderly entrance, You see, into this process of birth or rebirth. Birth, and death

00:17:43.840 - 00:18:00.780

above all, you see, being the great mysteries. I mean, why should things? Well, the great problem of philosophy, why should there be something rather than nothing, said Heidegger, that's the great problem of philosophy. Why should there be

00:18:00.780 - 00:18:22.100

something rather than nothing? It's very profound. There's no solution to that question, but it's a meaningful question, yes, what is the sign? The sign is the combination of the signifier spring with a signified. First that gives us the sign. The sign

00:18:22.100 - 00:18:40.540

refers sign taken together, signified, signified to the season. Right. Here is the name of the season. Here is the meaning of the season. Remember, I told you that you can shift these around if you talk about birth, the birth process, and

00:18:40.600 - 00:19:00.420

that were your signifier that would refer to something specific in the cosmic process, why there is something rather than not? What all the something? How do they come to me, you see your your signified might then be spring, if you

00:19:00.420 - 00:19:23.240

lived in a culture in which spring was the moment, the meaningful moment of the year. Now it's this shifting you see a signifiers and signifies, and the fact that you can, you could, you could, ascribe meaning in a whole number of

00:19:23.240 - 00:19:43.960

different patterns that creates the difference in culture. For example, supposedly I say spring, and I conceive it not as the first season, but as the end of the last season of winter. You think I can imagine a whole metaphysics and religion based

00:19:43.960 - 00:20:04.980

upon, you see, the notion that spring is the kind of point of transition between birth, death and rebirth, between death and rebirth as the as the most dangerous season the. Where, if things were not done correctly, you see, the whole tribe is

00:20:04.980 - 00:20:21.440

going to die because the food supply is going not going to be replenished. That would endow spring. You see, I mean, you all think of spring, I'm sure you know the maypole. No, I mean, does the maypole? I mean, suddenly came to me that I

00:20:21.440 - 00:20:38.540

remember in elementary school, in our days, we still had the main pole, and we ran around the main pole with, you know, with the ribbons, and there were flowers and things like that, right? And I think spring always therefore, and having that kind

00:20:38.540 - 00:20:58.960

of little girls and flower dresses and so forth. And in fact that you get to take off your sweaters and you run wild playground once more and less, then close up all winter. Now you're outside, so it represents a moment of transition. But in

00:20:58.960 - 00:21:18.840

certain cultures, transitional moments are precisely the most dangerous ones, because they're the times that you must leave one place time and move to another. And taking that step is dangerous, and you must prepare for it very carefully so you can

00:21:18.840 - 00:21:38.660

regard it as entry in the way. For example, today is Ash Wednesday, and what is Mardi Gras yesterday? Okay? Mardi Gras is the great moment of transition, right? It's the time in which you do everything you've been meaning to do in the

00:21:38.660 - 00:22:01.500

way That's naughty prior to entering upon a period you see fasting, self examination, self discipline, and that signal in the putting of the ashes on the head isn't that right? And you know the Ash Wednesday, a ritual which reminds us of Christ's

00:22:01.500 - 00:22:26.720

passion. Christ's crucifixion isn't the ashes. Aren't the ashes made from the palms that are displayed in the church from last year, from Easter of last year. You burn the palms, and these ashes are safe. And then at the beginning of Lent, right?

00:22:27.800 - 00:22:48.100

You go to church the next morning, you know when you're hanging over and so forth, and we've got the ashes put on your fort. I see, I don't see anybody with ashes on the forest. Too early. Too early. Okay, so the meaning you see of these

00:22:48.100 - 00:23:06.420

transitions, of these differences between between carnival and Lent, and these replicate. You see the moments, the dangerous moments of transition, and so that yesterday, Tuesday had one meaning. Today, Wednesday has

00:23:06.420 - 00:23:20.220

another. And everything structured in human culture is a function. It's your consciousness endowing some kind of event or a transition from one event to another with a specific meaning. This is why Mary Douglas stresses the fact

00:23:20.220 - 00:23:48.940

that even food, which just seems to be something that we ingest, because we need the nurturers, the Nutrition, total care, the nutrition that the food provides. Mary governess says, you don't just eat food in general. You eat

00:23:48.940 - 00:24:13.500

food as ordered and prepared under specific cultural conditions, so that food is always endowed and not only from you, taken out of me. It is a message to you. Food is not only a necessity, it is also a set of signs. Each one eats that apple

00:24:13.500 - 00:24:39.920

that you eat is a signifier, you see with a specific signifier, they've just arrested or they try to sue the guy up in Berkeley who has done a poster on AIDS. And in the poster on AIDS, he has got a an apple and a snake represented, and they

00:24:39.920 - 00:25:01.980

there, he's being sued because the apple and the snake, especially together, signifies, you see a particular conception of how disease came into the world, right in the myth of Adam's fault at the hands of E what? This group, I think, but

00:25:01.980 - 00:25:26.600

I'm not sure. In any event, I've heard this on the radio where I get my news this morning and I'm driving work, and his defense is the apple and the snake together. Do not always mean you think the fall of man. He said that defense the attack is, yes,

00:25:26.960 - 00:25:50.020

it does. Then you put an apple and a snake together. You're not merely suggesting or denoting a fruit and a species of reptilian life that you put these two together. I mean, you've got two signifieds as well as two signifiers. You follow them so

00:25:50.020 - 00:26:07.080

that you put them together and you frame them, and suddenly you've got much more than what is merely indicated on the level of denotation. He's saying, Hey, I just put an apple with a snake. That's a big deal, right? The big deal is that he is

00:26:07.080 - 00:26:22.340

playing with signified that are provided by this culture. It may not be a big deal in Japan. It may not be a big deal an apple, just may be an apple, as Freud said, sometimes the

00:26:22.340 - 00:26:41.080

cigar is just a smoke. Sometimes, but in other times, right? That's right, that's right. At other times, sometimes is that a necktie is just a necktie. But at other times you say it symbolizes within a cultural context. You say within

00:26:41.080 - 00:26:57.520

a specific culture. Maybe a question about this, I'm trying to think about the difference between a reference that is denoted of a sign, the signifier, let us say that which, which sort of nails down the thing that is being talked

00:26:57.520 - 00:27:21.500

about. Again, let me give it to you. I uttered the word apple, and you think something like that. You think that, and the word apple, the sign Apple, which is

00:27:21.500 - 00:27:41.380

the signifier. Just this is the word. That's the word Apple refers. This is the record when someone says crazy people, you're referring to some people out there whose activity is devious or abnormal deviate from the norm. You're referring to

00:27:41.380 - 00:28:02.160

them when you call them insane. When you call them insane, you endow them with certain features in the same way to signify that this apple means something like sin, right? You got the reference. Here's the sign. You signify yourself with just the

00:28:02.160 - 00:28:32.300

sound apple. If I went into, if I went into France and said, Apple, Apple, Apple, it wouldn't signify anything. Yes, that's right. As you receive it. Apple is denotation. It denotes the word denotes something. It connotes, however, in this

00:28:32.300 - 00:28:58.780

system of meaning in which we've got a code of food, it connotes, connotes it summons up the whole myth, how sin came into the world. So that you've got here a way of invoking, got a way of invoking

00:28:59.500 - 00:29:23.600

the whole myth, to whole mythology, you see, of religion. Let me put it this way. Now, another term that we use all the time is codes. When I put sin in conjunction with Apple, I am invoking a certain mythological

00:29:23.660 - 00:29:45.220

code, the code of Christian or Judaic, Judaic religiosity. This is the religion code. I mean, if I say to myself, Apple may means, yeah, Apple may also mean, you see, I mean in one code, in the code of religion, it means sin. But you all know

00:29:45.220 - 00:30:07.800

that in the code of classical literature, the Apple means a prize, the Golden Apples of the sun, the Golden Apples of the sun, the apple that's given by the. To Harrison. Gives it to Helen. Did she win the title, the first Miss America title,

00:30:08.580 - 00:30:30.260

the most beautiful woman in the world. Miss Universe, right? It may in another context, you see, it means delight, pride, pride and so forth, and they will have that function. So that would be a different code in our literary code. Now we can talk about that

00:30:30.260 - 00:30:46.060

way in the literary code, this Apple has a different meaning, and he may be referring to that. I mean, this guy up in Berkeley who's done the poster yet deal with Apple,

00:30:52.420 - 00:31:10.740

in what degree that's right, this is one of the problems that the mythological tradition of our society tries to deal with. I mean, here you've got apple which in itself is good associated with sin, which is bad. What's the difference? You

00:31:10.740 - 00:31:26.480

see? What's the difference between the tasteliness of the apple and its association with sin in the moral universe that I'm having yet the with signifies the poster and say, Well, we're going to

00:31:26.480 - 00:31:47.080

assume you're signifying and meaning that it's all an interpretation. It seems to know. It's like, if they're going to sue the man and declare unlawful, then it's like, well, it's there. You see that the distinction between

00:31:47.140 - 00:32:04.680

mythology and ideology, because some group, and I don't know who it is, has decided they're going to make an issue out of how the code is to be used, what the meaning is going to be. They will try. They will not. I mean, look here, we've got the

00:32:04.680 - 00:32:26.960

literary code, I've got the religion code, and I've got the I've got the food code. You see, an Apple may only be an apple. I've got the code of religion. I've got the food code. And by the food code, I don't mean just what the Biology Department or

00:32:26.960 - 00:32:42.040

the botany department defines an apple. I mean that I've got the scientific code, I've got the botanical code, right? I could go on the botanical code, and this is what they if I go over to the botany department, I don't get to have a botany

00:32:42.040 - 00:33:07.980

department anymore, right? Your wife has really restricted it problematic, because the destruction of the time can remain a sign in no but that's what works. He says genealogy is kind

00:33:07.980 - 00:33:22.880

of problematic, because when you start interpreting the use of the signs, you can see that can be made to serve almost any purpose. But we as historians of consciousness are concerned with the way in which, in fact, simple things will appear to be.

00:33:22.880 - 00:33:36.500

Simple things, like apples, are endowed with this meaning in excess of whatever it is they may happen to be. Would I make a distinction between the botanical code the way a botanist would describe the apple, you know, and you can get

00:33:36.500 - 00:33:56.380

the botanical description right of apple from your dictionary, won't they? They will give you the botanical name, usually in Latin, right? That's just another language. Why is it Latin? I'm

00:33:56.740 - 00:34:10.080

not sure about that. I must look into that. The botanical code. There are these sub codes, you see various sciences. So that's the science code, here's the religion code, here's the literary code. But the food code is something quite different

00:34:10.080 - 00:34:32.420

too, because it takes something like an apple, as Mary Dodie wants to tell us Apple. Apple is not only definable scientifically as being either edible or inedible. You see, it's the difference that matters, right? It's the

00:34:32.420 - 00:34:52.540

difference that matters. Why is there? Why are there some things that are edible and some things that are inevitable? Why? You know, why shouldn't it all be edible, in the way that it's all edible? Why shouldn't it all be edible? Why is God

00:34:53.020 - 00:35:07.800

putting things out there in our niche that are in edible? Uh. And so it's the difference you see that raising the question, what does it mean that there are some things that I can't eat? Now,

00:35:07.860 - 00:35:24.440

go further in the category of the edible Apple edible, you've got some things that are not supposed to be eating, even though they're edible. Eight it culture pig,

00:35:26.000 - 00:35:46.000

it's edible, but it's not supposed to eat. So you can say you have the edible and the inedible, but within the category of the edible, you have the proper from the edible. And the improper

00:35:48.100 - 00:36:03.960

or the Kenneth. Now you can ask the same question about it. Why shouldn't I be able to eat something that's edible? Why am I prohibited? It's the difference that matters. You see, it's the

00:36:03.960 - 00:36:22.400

difference that matters. And all this whole book by Mary Douglas on Cherokee in danger is shows you the way in which cultures organize themselves around you see these kinds of distinctions, what is proper and what is improper, what is edible? And

00:36:23.000 - 00:36:35.780

you can answer this question by science, right? Science will tell you, by the way, nothing is inedible. You know that just depends on the quantity. Yes, mythology, the ideology. What was

00:36:36.920 - 00:37:00.660

the difference? Okay, mythology and the ideology. Okay, remember, we're concerned. We hope, like all of this, the difference itself appears to us who want meaning, who want pattern, difference

00:37:00.660 - 00:37:19.680

appears to be paradoxical or contradictory in some way, if you assume that there is a normal state that in general, Satan believes that there is a just God, an all powerful God who makes the world and should therefore presumably make it

00:37:19.680 - 00:37:35.300

perfect. Why then you've got what appear to be imperfections. That's the whole problem, that myth and religion and later on, ideologies deal with the ideologies specifically deal with the whole question of, Why is there a difference in the

00:37:35.300 - 00:37:56.380

political domain? Because if you start thinking about society, you see, you've got, you've got the haves and the have not, right? You've got some people have wealth, power and privilege, and others who do not. Why is there a difference?

00:37:56.380 - 00:38:16.500

You see now, ideology specifically, you might deal with this question, and it draws upon myth in order to answer that question. The myth is always weaving in front of the mystery of difference, what Mary Dodie shows you and what

00:38:16.560 - 00:38:33.620

Foucault shows you in the attempts to deal with the problem of madness, let's say why are some people insane while others are normal insane? The attempt to answer this question, you see, will oftentimes lead Judy shows you how in the

00:38:33.620 - 00:38:54.100

philosophical division and in the religious tradition, you end up with a notion of a mystery. We don't you know. It says, well, the insane are both blessing and cursed, one or the other, or both. We don't know. The myth always leaves you with

00:38:54.100 - 00:39:08.160

the with the mystery of difference. This is very important for you to get. This is the most important discovery of Mort. Pick it down. Why is there difference? First of all, the great question is,

00:39:08.220 - 00:39:23.120

why is there something rather than nothing? If you start pondering that you're going to go crazy, why is there something rather than nothing? I mean, why should there just be nothing? Because there, I mean, only human beings

00:39:23.120 - 00:39:37.880

would worry themselves. Did you ever worry about this? No, my daughter, who has just turned eight, has discovered death, right? It's about the age of seven that children discover that they get pondering death and began to imagine the time in

00:39:37.880 - 00:39:57.340

which they themselves. Then a lady, typically, the psychoanalyst and psychologist, tell the children will repress this towards puberty, and during adolescence, it will resurface the fear of death, but there'll be a period of systematic she

00:39:57.700 - 00:40:18.360

has become aware of the fact that. Of that sometimes there is something, and then this something becomes nothing. And she, she this generates certain questions. But why do people have to die? Why can't everybody continue to live in death? The

00:40:18.360 - 00:40:38.780

mystery of death, right? I told her. We told her, there wouldn't be enough space on earth if everybody and we have to make room for new people coming along. She, however, living in the space age, says, Why don't we send the new people? If you

00:40:38.780 - 00:40:56.200

go if the mystery, however different to this here, I mean, of why there is something and then nothing. I mean she, she recognizes that when a kitten or something like this dies, so it's the difference that's, that's, that's the problem. It's

00:40:56.200 - 00:41:15.360

the difference that's the problem. Why is it something rather than nothing. But given the fact that there is something, why is there difference within the category of the something? There is something. There is us, we, we

00:41:15.420 - 00:41:38.900

the community, the society, the group, we are something. What are we? Well, we don't know, but we know that we're not they. We know we differ from them out there. What is the nature of this difference between us and them? That's the mystery. You

00:41:38.900 - 00:41:57.940

see. That's a mystery. How am I to relate to them who differ from us? How am I to relate to them? Am I supposed to wipe them out? Am I supposed to form alliances with them? Am I supposed to marry their daughters? You see, why should

00:41:57.940 - 00:42:14.820

they just why should we all just marry within the in group. Why do certain cultures? Most cultures have a rule that you must always marry out. You must always find your wives from the tribe next door, with whom you competing at the same time the

00:42:14.820 - 00:42:29.720

same for land resources. So we've had the difference of we and they, and what's the meaning of this difference? Why are all key human beings the same? The power of battle

00:42:29.720 - 00:42:51.640

answered this question. The theory of Noah's three sons answered this question. I mean, we are white. They are colored. You see, although the other they say, Hey, we are the right color, they are the wrong color. Pale face. You see, we are

00:42:51.640 - 00:43:11.400

Brahms. Why are they so pale? You have the great midst of difference to try to account for this, the story of Noah's three sons, right? And until you've got that problem, then the next problem arrives. The problem was different, by the way, when I

00:43:11.400 - 00:43:41.440

call someone, they or them, or you all, anytime I designate someone like that, I am doing within the context of perceived difference. Okay, what is the pronoun I? What is referred to? Fine, the self, yeah, but it can't be the same self, right?

00:43:41.620 - 00:44:01.800

When you say, I I recognize it as you. I say I properly refer to myself. And yet you say, I to refer to yourself, but you're obviously not the same reference. And yet we're using the same word to refer the difference. What is the

00:44:01.800 - 00:44:23.840

difference between you saying i and i say i and referring to different things. I want to call you you. I mean, that's what you are. After all, I am I. It just goes back and forth. But that but that's what we and

00:44:23.840 - 00:44:40.780

that's the dialog, or the Congress of the basis of the conversation of society, who has a right to say, I, okay, the madman is designated to someone who doesn't have enough doesn't how to use that property. Just as you know that the use of the

00:44:40.780 - 00:44:59.500

personal pronouns is the last element of language that the child acquires, because it seems very curious to them that I mean they're they're i, and we're referring them to them and you and so they will use me, you know me. Want you.

00:45:00.360 - 00:45:10.680

Because they, they misuse these are very what they're, what linguists call shifters. They're shifters, and their only

00:45:10.680 - 00:45:34.880

meaning has to do with who is using them at a particular in a particular situation. So when I say, when I say, I, I mean I, you think, and you are on you. Your problem is to gain the right to say I to me, you think authoritative because you say,

00:45:34.940 - 00:45:57.220

you say, but look, I think so. And I said, No, but you don't know what you mean. No, you you've got that wrong, you Earth, you say, but I think, and it's no, no, I think, and we can see that what is being enacted here in this little drama of

00:45:57.220 - 00:46:21.200

authority and subjugation is a play of differences, right? Which? Which allows, which is a play. Because when Big Daddy says I, that connotes much more than when the little baby says, I want, it connotes much more. It summons up the whole

00:46:21.260 - 00:46:42.340

situation of what, when I say they, you know, the evil empire, as Mr. Regular calls Soviet Union. They, there used to be a movie about 80s. There was another movie made from a novel Hans novel, The H

00:46:42.340 - 00:47:05.700

writer Hagrid called she, she, she, who must be obeying the name of this vampire white creature. They are all you, which is the same as you. I know I'm confusing enough that I would I'm wandering into the metaphysical lab ranks of this,

00:47:05.700 - 00:47:34.760

use of these. No, when I say they, I objectify them. You does not necessarily presupposed Oh, that's right, yeah, I'm talking. I am thou. I use thou with me and English have lost the distinction between the

00:47:34.760 - 00:47:54.280

familiar and the form. You right? So I will say, Thou, I, thou. When I talk to someone who is, I recognize you another i and we talk about them and say today we are objectifying. They are all alike.

00:47:55.540 - 00:47:59.380

You know they are right. You know you let one in.