When I got my current job, I was given a good piece of advice, which was to interview three politicians every day. And from that much contact with politicians, I can tell you they're all emotional freaks of one sort or another. They have what I called "logorrhea dementia," which is they talk so much they drive themselves insane. (Laughter) But what they do have is incredible social skills. When you meet them, they lock into you, they look you in the eye, they invade your personal space, they massage the back of your head.
Kad sam dobio svoj trenutni posao, dali su mi dobar savjet, a to je da intervjuiram tri političara svaki dan. I iz tog čestog kontakta s političarima, mogu vam reći da su svi emocionalne nakaze neke vrste. Imaju nešto što ja zovem logorrhea dementia, što znači da toliko govore da izluđuju sami sebe. (Smijeh) Ali ono što imaju su nevjerojatne socijalne vještine. Kad ih upoznate, oni se usredotoče na vas, gledaju vas u oči, upadaju u vaš osobni prostor, masiraju vam potiljak.
I had dinner with a Republican senator several months ago who kept his hand on my inner thigh throughout the whole meal -- squeezing it. I once -- this was years ago -- I saw Ted Kennedy and Dan Quayle meet in the well of the Senate. And they were friends, and they hugged each other and they were laughing, and their faces were like this far apart. And they were moving and grinding and moving their arms up and down each other. And I was like, "Get a room. I don't want to see this." But they have those social skills.
Večerao sam s republikanskim senatorom prije nekoliko mjeseci, koji je držao svoju ruku na unutarnjem dijelu mog bedra tijekom cijele večere -- stiščući ga. Jednom sam -- prije dosta godina -- vidio susret Teda Kennedyja i Dana Quaylea u Senatu. Bili su prijatelji, grlili su se i smijali, lica su im ovoliko udaljena. Kretali su se i cerili i prelazili rukama gore i dolje jedan po drugome. Pomislio sam, "Nađite si sobu. Ne želim to gledati." No oni imaju te socijalne vještine.
Another case: Last election cycle, I was following Mitt Romney around New Hampshire, and he was campaigning with his five perfect sons: Bip, Chip, Rip, Zip, Lip and Dip. (Laughter) And he's going into a diner. And he goes into the diner, introduces himself to a family and says, "What village are you from in New Hampshire?" And then he describes the home he owned in their village. And so he goes around the room, and then as he's leaving the diner, he first-names almost everybody he's just met. I was like, "Okay, that's social skill."
Drugi slučaj: U zadnjem predizbornom krugu, slijedio sam Mitta Romneya New Hampshireom. Provodio je kampanju s petoricom svojih savršenih sinova: Bipom, Chipom, Ripom, Zipom, Lipom i Dipom. (Smijeh) On odlazi u restoran. Ulazi u restoran, predstavlja se jednoj obitelji i kaže, "Iz kojeg ste mjesta u New Hampshireu?" I zatim opisuje dom koji je imao u njihovom mjestu. I tako ide salom, i napuštajući restoran, oslovi prvim imenom skoro sve koje je upravo upoznao. Pomislio sam, "U redu, to je socijalna vještina."
But the paradox is, when a lot of these people slip into the policy-making mode, that social awareness vanishes and they start talking like accountants. So in the course of my career, I have covered a series of failures. We sent economists in the Soviet Union with privatization plans when it broke up, and what they really lacked was social trust. We invaded Iraq with a military oblivious to the cultural and psychological realities. We had a financial regulatory regime based on the assumptions that traders were rational creatures who wouldn't do anything stupid. For 30 years, I've been covering school reform and we've basically reorganized the bureaucratic boxes -- charters, private schools, vouchers -- but we've had disappointing results year after year. And the fact is, people learn from people they love. And if you're not talking about the individual relationship between a teacher and a student, you're not talking about that reality. But that reality is expunged from our policy-making process.
No paradoks je u tome kad mnogi od tih ljudi prijeđe na stvaranje politike, ta društvena svijest nestaje i oni počinju govoriti kao računovođe. Tijekom svoje karijere, pratio sam niz neuspjeha. Poslali smo ekonomiste u Sovjetski Savez s planovima za privatizaciju kada se raspao, i nedostajalo im je socijalno povjerenje. Izvršili smo invaziju na Irak s vojskom zaboravivši na kulturalne i psihološke razlike. Imali smo režim financijske regulative koji se zasniva na pretpostavkama da su trgovci razumna bića koja ne bi učinila ništa glupo. 30 godina sam pratio školske reforme i u osnovi smo reorganizirali birokratske zapreke -- dokumente, privatne škole, svjedodžbe -- no imali smo razočaravajuće rezultate godinu za godinom. I činjenica je da ljudi uče od ljudi koje vole. I ako ne govorite o individualnoj vezi između učitelja i učenika, vi ne govorite o toj realnosti, nego je ta realnost izbrisana iz procesa stvaranje politike.
And so that's led to a question for me: Why are the most socially-attuned people on earth completely dehumanized when they think about policy? And I came to the conclusion, this is a symptom of a larger problem. That, for centuries, we've inherited a view of human nature based on the notion that we're divided selves, that reason is separated from the emotions and that society progresses to the extent that reason can suppress the passions. And it's led to a view of human nature that we're rational individuals who respond in straightforward ways to incentives, and it's led to ways of seeing the world where people try to use the assumptions of physics to measure how human behavior is. And it's produced a great amputation, a shallow view of human nature.
I to me je dovelo do pitanja: Zašto su najviše društveno prilagođeni ljudi na zemlji u potpunosti dehumanizirani kad razmišljaju o politici? I došao sam do zaključka da je to simptom većeg problema. Da smo, stoljećima, naslijeđivali gledište o ljudskoj prirodi koje se temeljilo na ideji da smo odvojene jedinke, da je razum odvojen od emocija i da se društvo razvija u mjeri u kojoj taj razum može potisnuti strasti. I to je dovelo do gledišta o ljudskoj prirodi po kojem smo razumni pojedinci koji reagiraju na neposredne načine na poticaje. I to je dovelo do pogleda na svijet gdje ljudi nastoje koristiti pretpostavke fizike da izmjere koliko je humano ljudsko ponašanje. I to je stvorilo veliki nedostatak, površan pogled na ljudsku prirodu.
We're really good at talking about material things, but we're really bad at talking about emotions. We're really good at talking about skills and safety and health; we're really bad at talking about character. Alasdair MacIntyre, the famous philosopher, said that, "We have the concepts of the ancient morality of virtue, honor, goodness, but we no longer have a system by which to connect them." And so this has led to a shallow path in politics, but also in a whole range of human endeavors.
Dobri smo u pričanju o materijalnim stvarima, no loši smo u pričanju o emocijama. Dobri smo u pričanju o vještinama i sigurnosti i zdravlju, vrlo smo loši u pričanju o karakteru. Alasdair MacIntyre, slavni filozof, rekao je, "Mi imamo koncepte drevnog morala vrline, časti, dobrote, no više nemamo sustav po kojem bi ih povezivali." To je dovelo do površnosti u politici, ali također i cijelog raspona ljudskih nastojanja.
You can see it in the way we raise our young kids. You go to an elementary school at three in the afternoon and you watch the kids come out, and they're wearing these 80-pound backpacks. If the wind blows them over, they're like beetles stuck there on the ground. You see these cars that drive up -- usually it's Saabs and Audis and Volvos, because in certain neighborhoods it's socially acceptable to have a luxury car, so long as it comes from a country hostile to U.S. foreign policy -- that's fine. They get picked up by these creatures I've called uber-moms, who are highly successful career women who have taken time off to make sure all their kids get into Harvard. And you can usually tell the uber-moms because they actually weigh less than their own children. (Laughter) So at the moment of conception, they're doing little butt exercises. Babies flop out, they're flashing Mandarin flashcards at the things.
To je vidljivo u načinu na koji odgajamo našu djecu. Odlazite u osnovnu školu u tri sata popodne gledate kako djeca izlaze, ona nose ruksake od 40-ak kilograma. Da ih vjetar prevrne, izgledali bi kao bube koje se ne mogu okrenuti. Vidite te aute koji dolaze -- obično marke Saab, Audi i Volvo, zato što je u određenim kvartovima društveno prihvaćeno imati luksuzan auto, sve dok dolazi iz zemlje neprijateljski nastrojene prema vanjskoj politici SAD-a -- u redu je. Po njih dolaze ta bića koja zovem nadmame, koje imaju vrlo uspješne karijere koje su uzele pauzu da bi se sva njihova djeca upisala na Harvard. Obično možete razlikovati nadmame, jer teže manje od vlastite djece. (Smijeh) U trenutku začeća, rade vježbice za stražnjicu. Bebe ispadaju van, pokazuju im slikovne kartice na mandarinskom.
Driving them home, and they want them to be enlightened, so they take them to Ben & Jerry's ice cream company with its own foreign policy. In one of my books, I joke that Ben & Jerry's should make a pacifist toothpaste -- doesn't kill germs, just asks them to leave. It would be a big seller. (Laughter) And they go to Whole Foods to get their baby formula, and Whole Foods is one of those progressive grocery stores where all the cashiers look like they're on loan from Amnesty International. (Laughter) They buy these seaweed-based snacks there called Veggie Booty with Kale, which is for kids who come home and say, "Mom, mom, I want a snack that'll help prevent colon-rectal cancer."
Vozeći ih kući, i one žele da im djeca budu prosvjećena, pa ih vode u tvornicu sladoleda Ben & Jerry s vlastitom vanjskom politikom. U jednoj od mojih knjiga, šalim se kako bi Ben & Jerry mogli proizvoditi pacifističku zubnu pastu -- ne ubija bakterije, samo ih moli da odu. Dobro bi se prodavala. (Smijeh) I odlaze u Whole Foods po mlijeko za dojenčad. I Whole Foods je jedna od onih naprednih trgovina gdje svi blagajnici izgledaju kao da su posuđeni iz Amnesty Internationala. (Smijeh) Tamo kupuju hranu na bazi morskih algi pod nazivom Veggie Booty s keljom, namijenjena djeci koja dolaze kući i kažu, "Mama, mama, želim hranu koja sprečava tumor debelog crijeva."
(Laughter)
(Smijeh)
And so the kids are raised in a certain way, jumping through achievement hoops of the things we can measure -- SAT prep, oboe, soccer practice. They get into competitive colleges, they get good jobs, and sometimes they make a success of themselves in a superficial manner, and they make a ton of money. And sometimes you can see them at vacation places like Jackson Hole or Aspen. And they've become elegant and slender -- they don't really have thighs; they just have one elegant calve on top of another. (Laughter) They have kids of their own, and they've achieved a genetic miracle by marrying beautiful people, so their grandmoms look like Gertrude Stein, their daughters looks like Halle Berry -- I don't know how they've done that. They get there and they realize it's fashionable now to have dogs a third as tall as your ceiling heights. So they've got these furry 160-pound dogs -- all look like velociraptors, all named after Jane Austen characters.
I tako se djeca odgajaju na određen način, preskačući obruče dostignuća stvari koje možemo mjeriti -- pripreme za upis na fakultet, oboa, nogometni trening. Upisuju kompetitivne fakultete, dobivaju dobre poslove, i ponekad su uspješni na površan način, i zarađuju brdo novca. Ponekad ih možete vidjeti u odmaralištima poput Jackson Holea ili Aspena. Postanu elegantni i vitki -- zapravo nemaju bedra; samo imaju jedan elegantan list na vrhu drugoga. (Smijeh) Imaju vlastitu djecu, i postigli su genetsko čudo sklapajući brakove s lijepim ljudima, tako da njihove bake nalikuju Gertrudi Stein, njihove kćeri nalikuju Halle Berry -- ne znam kako su to napravili. Dolaze tamo i shvaćaju da je sad u modi imati pse visoke kao trećina vaše visine stropa. Imaju te dlakave pse teške 70-ak kilograma -- izgledaju kao velociraptori, svi nazvani po likovima Jane Austen.
And then when they get old, they haven't really developed a philosophy of life, but they've decided, "I've been successful at everything; I'm just not going to die." And so they hire personal trainers; they're popping Cialis like breath mints. You see them on the mountains up there. They're cross-country skiing up the mountain with these grim expressions that make Dick Cheney look like Jerry Lewis. (Laughter) And as they whiz by you, it's like being passed by a little iron Raisinet going up the hill.
I kad ostare, zapravo ne razviju životnu filozofiju, ali odluče, "Bio sam uspješan u svemu, ja naprosto neću umrijeti." I tako angažiraju osobne trenere, troše lijekove protiv impotencije kao pepermint bombone. Možete ih vidjeti gore na planinama. Bave se skijaškim trčanjem na planini namrgođenih lica zbog kojih Dick Cheney izgleda kao Jerry Lewis. (Smijeh) Kad prozuje pokraj vas, to izgleda kao da je prošla mala čelična Raisineta koja ide uzbrdo.
(Laughter)
(Smijeh)
And so this is part of what life is, but it's not all of what life is. And over the past few years, I think we've been given a deeper view of human nature and a deeper view of who we are. And it's not based on theology or philosophy, it's in the study of the mind, across all these spheres of research, from neuroscience to the cognitive scientists, behavioral economists, psychologists, sociology, we're developing a revolution in consciousness. And when you synthesize it all, it's giving us a new view of human nature. And far from being a coldly materialistic view of nature, it's a new humanism, it's a new enchantment. And I think when you synthesize this research, you start with three key insights.
I to je dio onoga što čini život, ali nije sve što čini život. I tijekom zadnjih nekoliko godina, mislim da nam je dan dublji uvid u ljudsku prirodu i dublji uvid u ono što jesmo. I to se ne bazira na teologiji ili filozofiji, nego u proučavanju uma, kroz sva ta područja istraživanja, od neuroznanosti do kognitivnih znanstvenika, bihevioralnih ekonomista, psihologa, sociologije, mi razvijamo revoluciju u svijesti. I kad sve to spojite, to nam daje novi pogled na ljudsku prirodu. Daleko od hladnog materijalističkog pogleda na prirodu, ovo je novi humanizam, novi ushit. I kad spojite to istraživanje, započnete s tri ključna uvida.
The first insight is that while the conscious mind writes the autobiography of our species, the unconscious mind does most of the work. And so one way to formulate that is the human mind can take in millions of pieces of information a minute, of which it can be consciously aware of about 40. And this leads to oddities. One of my favorite is that people named Dennis are disproportionately likely to become dentists, people named Lawrence become lawyers, because unconsciously we gravitate toward things that sound familiar, which is why I named my daughter President of the United States Brooks. (Laughter) Another finding is that the unconscious, far from being dumb and sexualized, is actually quite smart. So one of the most cognitively demanding things we do is buy furniture. It's really hard to imagine a sofa, how it's going to look in your house. And the way you should do that is study the furniture, let it marinate in your mind, distract yourself, and then a few days later, go with your gut, because unconsciously you've figured it out.
Prvi uvid glasi, dok svjesni um piše autobiografiju naše vrste, nesvjesni um odrađuje većinu posla. Jedan je način da se to formulira, ljudski um može primiti milijune djelića informacija u minuti, od kojih može biti svjestan oko 40. I to vodi do čudnih slučajeva. Jedan od mojih omiljenih jest da ljudi po imenu Dennis imaju nesrazmjerno veću šansu da postanu stomatolozi, ljudi imena Lawrence - odvjetnici, zato što nesvjesno težimo ka stvarima koje zvuče poznato, zbog čega sam nazvao svoju kćer Predsjednica Sjedinjenih Država Brooks. (Smijeh) Drugo otkriće jest da je nesvjesno, daleko od glupog i seksualiziranog, zapravo vrlo inteligentno. Jedan od kognitivno najzahtjevnijih stvari koje radimo je kupnja namještaja. Jako je teško zamisliti sofu, kako će izgledati u vašoj kući. I način na koji bi to trebali napraviti jest da proučavate namještaj, pustite da se marinira u vašem umu, odvuče vam pažnju, i nakon nekoliko dana, idete prema osjećaju, zato što ste nesvjesno shvatili.
The second insight is that emotions are at the center of our thinking. People with strokes and lesions in the emotion-processing parts of the brain are not super smart, they're actually sometimes quite helpless. And the "giant" in the field is in the room tonight and is speaking tomorrow morning -- Antonio Damasio. And one of the things he's really shown us is that emotions are not separate from reason, but they are the foundation of reason because they tell us what to value. And so reading and educating your emotions is one of the central activities of wisdom.
Drugi uvid glasi da su emocije centar našeg razmišljanja. Ljudi s moždanim udarima i lezijama u dijelu mozga koji obrađuje emocije nisu super inteligentni, zapravo su ponekad posve bespomoćni. I gigant u tom području je večeras ovdje i govori sutra ujutro -- Antonio Damasio. I jedna od stvari koje nam je pokazao je da emocije nisu odvojene od razuma, ali su osnova razuma zato što nam govore što da vrednujemo. Dakle, čitanje i edukacija vaših emocija je jedna od glavnih aktivnosti mudrosti.
Now I'm a middle-aged guy. I'm not exactly comfortable with emotions. One of my favorite brain stories described these middle-aged guys. They put them into a brain scan machine -- this is apocryphal by the way, but I don't care -- and they had them watch a horror movie, and then they had them describe their feelings toward their wives. And the brain scans were identical in both activities. It was just sheer terror. So me talking about emotion is like Gandhi talking about gluttony, but it is the central organizing process of the way we think. It tells us what to imprint. The brain is the record of the feelings of a life.
Ja sam srednjovječni muškarac; Nije mi baš ugodno s emocijama. Jedna od mojih omiljenih priča o umu opisivala je te srednjovječne muškarce. Stavljaju ih u uređaje za skeniranje mozga -- ovo je, usput budi rečeno, iz nepoznatog izvora, ali nije me briga -- i puštaju im film strave i užasa, i onda moraju opisati što osjećaju za svoje žene. I skenovi mozga su bili identični u obje aktivnosti. Bio je to čisti užas. Kad ja pričam o emociji to je kao da Gandhi priča o proždrljivosti, ali to je središnji organizacijski proces načina na koji razmišljamo. Govori nam što da pamtimo. Mozak je registar osjećaja života.
And the third insight is that we're not primarily self-contained individuals. We're social animals, not rational animals. We emerge out of relationships, and we are deeply interpenetrated, one with another. And so when we see another person, we reenact in our own minds what we see in their minds. When we watch a car chase in a movie, it's almost as if we are subtly having a car chase. When we watch pornography, it's a little like having sex, though probably not as good. And we see this when lovers walk down the street, when a crowd in Egypt or Tunisia gets caught up in an emotional contagion, the deep interpenetration. And this revolution in who we are gives us a different way of seeing, I think, politics, a different way, most importantly, of seeing human capital.
I treći uvid glasi da mi nismo primarno neovisni pojedinci. Mi smo društvene životinje, nismo racionalne životinje. Mi izničemo iz veza, i mi smo duboko međusobno povezani. I kad vidimo drugu osobu, mi reproduciramo u našim umovima ono što vidimo u njihovim umovima. Kad gledamo automobilsku potjeru u filmu, gotovo izgleda kao da i mi suptilno sudjelujemo u njoj. Kad gledamo pornografiju, kao da imamo odnose, iako vjerojatno nije tako dobro. I vidimo to kad ljubavnici idu ulicom, kad je gomila u Egiptu ili Tunisu ponesena emocionalnim uzbuđenjem, duboka međusobna povezanost. I ta revolucija onoga što jesmo daje nam drugačiji način na koji vidimo, mislim, politiku, drugačiji način, što je najvažnije, na koji vidimo ljudski kapital.
We are now children of the French Enlightenment. We believe that reason is the highest of the faculties. But I think this research shows that the British Enlightenment, or the Scottish Enlightenment, with David Hume, Adam Smith, actually had a better handle on who we are -- that reason is often weak, our sentiments are strong, and our sentiments are often trustworthy. And this work corrects that bias in our culture, that dehumanizing bias. It gives us a deeper sense of what it actually takes for us to thrive in this life. When we think about human capital we think about the things we can measure easily -- things like grades, SAT's, degrees, the number of years in schooling. What it really takes to do well, to lead a meaningful life, are things that are deeper, things we don't really even have words for. And so let me list just a couple of the things I think this research points us toward trying to understand.
Mi smo sada djeca Francuskog prosvjetiteljstva. Vjerujemo da je razum najviši od svih sposobnosti. Ali mislim da istraživanje pokazuje da je Britansko prosvjetiteljstvo, ili Škotsko prosvjetiteljstvo, s Davidom Humeom, Adamom Smithom, zapravo bolje baratalo idejom o tome tko smo -- da je razum često slab, čuvstva jaka, i da su naša čuvstva često pouzdana. I ovaj rad korigira tu neravnotežu u našoj kulturi, tu dehumanizirajuću neravnotežu. To nam daje dublji smisao onoga što nam zapravo treba da uspijemo u ovom životu. Kad razmišljamo o ljudskom kapitalu razmišljamo o stvarima koje možemo lako izmjeriti -- stvarima poput ocjena, priprema za upis na fakultet, diploma, broju godina provedenih u školovanju. Ono što je stvarno potrebno da se uspije, da se vodi smislen život su stvari koje su dublje, stvari za koje zapravo nemamo riječi. Dopustite mi da nabrojim samo par stvari za koje mislim da nas istraživanje usmjerava ka pokušaju da razumijemo.
The first gift, or talent, is mindsight -- the ability to enter into other people's minds and learn what they have to offer. Babies come with this ability. Meltzoff, who's at the University of Washington, leaned over a baby who was 43 minutes old. He wagged his tongue at the baby. The baby wagged her tongue back. Babies are born to interpenetrate into Mom's mind and to download what they find -- their models of how to understand reality. In the United States, 55 percent of babies have a deep two-way conversation with Mom and they learn models to how to relate to other people. And those people who have models of how to relate have a huge head start in life. Scientists at the University of Minnesota did a study in which they could predict with 77 percent accuracy, at age 18 months, who was going to graduate from high school, based on who had good attachment with mom. Twenty percent of kids do not have those relationships. They are what we call avoidantly attached. They have trouble relating to other people. They go through life like sailboats tacking into the wind -- wanting to get close to people, but not really having the models of how to do that. And so this is one skill of how to hoover up knowledge, one from another.
Prvi dar, ili talent, je pronicljivost -- sposobnost da se uđe u umove drugih ljudi i uči od njih. Bebe se rađaju s tom vještinom. Meltzoff, sa Sveučilišta u Washingtonu, nagnuo se nad bebu staru 43 minute. Isplazio joj je jezik. Beba mu je također isplazila jezik. Bebe su rođene da prodiru u mamin um i preuzmu što nađu -- njihove modele razumijevanja stvarnosti. U Sjedinjenim Državama 55 posto beba vodi duboki dvosmjerni razgovor s mamom i uče modele odnosa s drugim ljudima. I ti ljudi koji imaju modele odnosa imaju veliku prednost u životu. Znanstvenici sa Sveučilišta u Minnesoti napravili su istraživanje u kojem su mogli predvidjeti s točnošću od 77 posto, u dobi od 18 mjeseci, tko će završiti srednju školu, na temelju dobrog odnosa djece sa svojim mamama. 20 posto djece nema takve odnose. To nazivamo izbjegavajući stil vezivanja. Imaju problema u povezivanju s drugim ljudima. Idu kroz život kao jedrilice koje se prevrću na vjetru -- žele se približiti ljudima, ali zapravo nemaju modele prema kojima bi to učinili. I to je jedna vještina kako da upiju znanje, jedno od drugog.
A second skill is equipoise, the ability to have the serenity to read the biases and failures in your own mind. So for example, we are overconfidence machines. Ninety-five percent of our professors report that they are above-average teachers. Ninety-six percent of college students say they have above-average social skills. Time magazine asked Americans, "Are you in the top one percent of earners?" Nineteen percent of Americans are in the top one percent of earners. (Laughter) This is a gender-linked trait, by the way. Men drown at twice the rate of women, because men think they can swim across that lake. But some people have the ability and awareness of their own biases, their own overconfidence. They have epistemological modesty. They are open-minded in the face of ambiguity. They are able to adjust strength of the conclusions to the strength of their evidence. They are curious. And these traits are often unrelated and uncorrelated with IQ.
Druga vještina je jednaka stabilnost. Sposobnost da se jasno pročitaju neravnoteže i promašaji u vlastitom umu. Npr., mi smo strojevi s prevelikim samopouzdanjem. 95 posto naših profesora izvještava da su natprosječni učitelji. 96 posto studenata na fakultetu kažu da imaju natprosječne socijalne vještine. Time magazin je upitao Amerikance, "Spadate li među jedan posto onih koji najviše zarađuju?" 19 posto Amerikanaca spada među jedan posto onih koji najviše zarađuju. (Smijeh) Ovo je osobina karakteristična za spol, usput budi rečeno. Muškarci se dvostruko više utapaju od žena, zato što misle da mogu preplivati to jezero. Ali neki ljudi su sposobni i svjesni su vlastitih neravnoteža, vlastitog prevelikog samopouzdanja. Karakterizira ih epistemološka skromnost. Otvoreni su pred dvosmislenostima. Sposobni su prilagoditi snagu zaključaka snazi njihovih argumenata. Znatiželjni su. I te osobine se često ne dovode u vezu s kvocijentom inteligencije i nisu s njim u uzajamnoj vezi.
The third trait is metis, what we might call street smarts -- it's a Greek word. It's a sensitivity to the physical environment, the ability to pick out patterns in an environment -- derive a gist. One of my colleagues at the Times did a great story about soldiers in Iraq who could look down a street and detect somehow whether there was an IED, a landmine, in the street. They couldn't tell you how they did it, but they could feel cold, they felt a coldness, and they were more often right than wrong. The third is what you might call sympathy, the ability to work within groups. And that comes in tremendously handy, because groups are smarter than individuals. And face-to-face groups are much smarter than groups that communicate electronically, because 90 percent of our communication is non-verbal. And the effectiveness of a group is not determined by the IQ of the group; it's determined by how well they communicate, how often they take turns in conversation.
Treća je osobina medes, što mi možemo nazvati uličnom inteligencijom -- to je grčka riječ. To je osjetljivost na fizički okoliš, sposobnost da se odabiru uzorci u nekom okolišu -- derivira bit. Jedan od mojih kolega iz Times-a napravio je odličnu priču o vojnicima u Iraku koji su mogli pogledati dolje na ulicu i nekako otkriti bilo improviziranu eksplozivnu napravu, minu, na ulici. Nisu vam mogli reći kako su to napravili, no mogli su osjetiti da im je hladno, osjećali su hladnoću, i češće su bili u pravu nego u krivu. Treće je nešto što možete nazvati simpatijom, sposobnošću da se radi u grupama. I to može biti vrlo praktično, zato što su grupe pametnije od pojedinaca -- i grupe u kojem postoji neposredni kontakt su puno pametnije od grupa koje komuniciraju elektronski, zato što je 90 posto naše komunikacije neverbalno. I učinkovitost grupe nije određena kvocijentom inteligencije grupe, određena je time kako dobro komuniciraju, koliko često mijenjaju strane u komunikaciji.
Then you could talk about a trait like blending. Any child can say, "I'm a tiger," pretend to be a tiger. It seems so elementary. But in fact, it's phenomenally complicated to take a concept "I" and a concept "tiger" and blend them together. But this is the source of innovation. What Picasso did, for example, was take the concept "Western art" and the concept "African masks" and blend them together -- not only the geometry, but the moral systems entailed in them. And these are skills, again, we can't count and measure.
Tada možete govoriti o osobini poput spajanja. Bilo koje dijete može reći, "Ja sam tigar", pretvarajući se da je tigar. Izgleda tako elementarno. Ali zapravo je izvanredno komplicirano preuzeti koncept "ja" i koncept "tigar" i spojiti ih zajedno. No to je izvor inovacija. Picasso je, npr., preuzeo koncept zapadne umjetnosti i koncept afričkih masaka i spojio ih zajedno -- ne samo geometriju, ali i baštinjeni moralni sustav. I to su vještine, opet, koje ne možemo brojati i mjeriti.
And then the final thing I'll mention is something you might call limerence. And this is not an ability; it's a drive and a motivation. The conscious mind hungers for success and prestige. The unconscious mind hungers for those moments of transcendence, when the skull line disappears and we are lost in a challenge or a task -- when a craftsman feels lost in his craft, when a naturalist feels at one with nature, when a believer feels at one with God's love. That is what the unconscious mind hungers for. And many of us feel it in love when lovers feel fused.
Posljednja stvar koju ću spomenuti je nešto što možete nazvati "limerence". To nije sposobnost, to je poriv i motivacija. Svjesni um čezne za uspjehom i ugledom. Nesvjesni um čezne za tim trenucima transcendencije, kad linija glave nestaje i mi smo izgubljeni u izazovu ili zadatku -- kad majstor osjeti gubitak svog umijeća, kad prirodnjak osjeti jedinstvo s prirodom, kad vjernik osjeti jedinstvo s Božjom ljubavi. To je ono za čim čezne nesvjesni um. I mnogi od nas to osjećaju u ljubavi kad se ljubavnici osjećaju sjedinjeno.
And one of the most beautiful descriptions I've come across in this research of how minds interpenetrate was written by a great theorist and scientist named Douglas Hofstadter at the University of Indiana. He was married to a woman named Carol, and they had a wonderful relationship. When their kids were five and two, Carol had a stroke and a brain tumor and died suddenly. And Hofstadter wrote a book called "I Am a Strange Loop." In the course of that book, he describes a moment -- just months after Carol has died -- he comes across her picture on the mantel, or on a bureau in his bedroom.
I jedan od najljepših opisa na koji sam naišao u ovom istraživanju načina na koji su umovi međusobno povezani napisao je veliki teoretičar i znanstvenik Douglas Hofstadter sa Sveučilišta u Indiani. Oženio se ženom po imenu Carol, i imali su predivan odnos. Kad su njihova djeca imala pet i dvije godine, Carol je imala moždani udar i tumor na mozgu te je iznenada umrla. I Hofstadter je napisao knjigu "Čudnovata petlja sam ja". U knjizi opisuje trenutak -- samo nekoliko mjeseci nakon što je Carol umrla -- kad nailazi na njenu sliku na kaminu, ili na pisaćem stolu i svojoj sobi.
And here's what he wrote: "I looked at her face, and I looked so deeply that I felt I was behind her eyes. And all at once I found myself saying as tears flowed, 'That's me. That's me.' And those simple words brought back many thoughts that I had had before, about the fusion of our souls into one higher-level entity, about the fact that at the core of both our souls lay our identical hopes and dreams for our children, about the notion that those hopes were not separate or distinct hopes, but were just one hope, one clear thing that defined us both, that welded us into a unit -- the kind of unit I had but dimly imagined before being married and having children. I realized that, though Carol had died, that core piece of her had not died at all, but had lived on very determinedly in my brain."
I evo što je napisao: "Pogledao sam u njezino lice, i gledao sam tako duboko da sam osjećao da sam iza njezinih očiju. I odjednom sam shvatio da govorim kako su suze tekle, 'To sam ja. To sam ja.' I te jednostavne riječi dovele su nazad mnoge misli koje sam imao prije, o spajanju naših duša u jedan viši entitet, o činjenici da u srži naših obiju duša leže naše identične nade i snovi za našu djecu, o ideji da te nade nisu odvojene ili različite, nego su samo jedna nada, jedna jasna stvar koja definira nas oboje, koja nas je spojila u cjelinu -- vrsta cjeline koju sam maglovito zamislio prije nego što sam se oženio i imao djecu. Shvatio sam to, iako je Carol umrla, da dio njene srži nije uopće umro, nego i dalje živi vrlo odlučno u mojoj glavi."
The Greeks say we suffer our way to wisdom. Through his suffering, Hofstadter understood how deeply interpenetrated we are. Through the policy failures of the last 30 years, we have come to acknowledge, I think, how shallow our view of human nature has been. And now as we confront that shallowness and the failures that derive from our inability to get the depths of who we are, comes this revolution in consciousness -- these people in so many fields exploring the depth of our nature and coming away with this enchanted, this new humanism. And when Freud discovered his sense of the unconscious, it had a vast effect on the climate of the times. Now we are discovering a more accurate vision of the unconscious, of who we are deep inside, and it's going to have a wonderful and profound and humanizing effect on our culture.
Grci kažu da patnja vodi do mudrosti. Kroz svoju patnju, Hofstadter je razumio koliko smo duboko međusobno povezani. Putem politike neuspjeha zadnjih 30 godina, spoznali smo, mislim, koliko je površan bio naš pogled na ljudsku prirodu. I sada, kako se suočavamo s tom površnošću i neuspjesima koji potječu od naše nesposobnosti da shvatimo dubinu onoga tko smo, dolazi ta revolucija u svijesti -- ti ljudi u toliko područja istražuju dubinu naše prirode i odlaze s tim očaravajućim, novim humanizmom. I kad je Freud otkrio svoje značenje nesvjesnog, to je imalo velik utjecaj na ozračje tog doba. Sada otkrivamo točniju viziju nesvjesnog -- tko smo duboko unutra. I to će imati predivan i dubok i humanizirajući utjecaj na našu kulturu.
Thank you.
Hvala vam.
(Applause)
(Pljesak)