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.
Kada sam se zaposlio na trenutnom poslu, dobio sam dobar savet, a to je da intervjuišem tri političara svakog dana. I iz tolikog kontakta sa političarima, mogu vam reći da su svi na neki način emocionalni čudaci. Imaju ono što zovem logoreja demencija, znači toliko pričaju da se na kraju izlude. (smeh) Ali imaju neverovatne socijalne veštine. Kada se sretnete, oni vas obgrle, gledaju vas u oči, uđu vam u lični 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.
Pre nekoliko meseci sam večerao sa jednim Republikanskim senatorom koji je tokom cele večere držao ruku na unutrašnjoj strani moje butine - i stezao je. Pre mnogo godina sam video Teda Kenedija i Dena Kvejla kako se sreću u Senatu. Bili su prijatelji, zagrlili su se, smejali su se i lica im bila ovoliko udaljena. Pomerali su se i stezali i mazili jedan drugog. Mislio sam, "Idite u sobu. Ne želim ovo da gledam." Ali oni imaju te socijalne veštine.
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."
Još jedan slučaj: U prošlom izbornom krugu sam pratio Mita Romnija kroz Nju Hempšir. Vodio je kampanju sa svojih 5 savršenih sinova: Bipom, Čipom, Ripom, Zipom, Lipom i Dipom. (smeh) I ide u restoran. Uđe u restoran i predstavi se jednoj porodici i kaže, "Iz kog sela u Nju Hempširu dolazite?" A potom opisuje kuću koju je u njihovom selu imao. I tako ide prostorijom, i kada odlazi sa večere, pozdravlja skoro svakog koga je upravo upoznao, prvim imenom. Pomislio sam, "Okej, to je socijalna veština."
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.
Ali paradoks je u tome što, kad mnogi od ovih ljudi počnu da donose zakone, ta socijalna svest nestaje i počinju da pričaju kao računovođe. Tokom svoje karijere pisao sam o mnogim neuspesima. Kada se Sovjetski Savez raspao, poslali smo tamo ekonomiste sa planovima privatizacije, a njima je nedostajalo socijalno poverenje. Izvršili smo invaziju na Irak, nesvesni kulturnih i psiholoških realnosti. Imali smo režim finansijske regulative zasnovan na pretpostavkama da su trgovci racionalna bića koja ne bi uradila ništa glupo. Trideset godina pišem o reformi školstva a samo smo reorganizovali birokratske kutije - dokumente, privatne škole, vaučere - ali godinu za godinom imamo razočaravajuće rezultate. Činjenica je da ljudi uče od ljudi koje vole. I ako ne govorite o individualnoj vezi između nastavnika i učenika, ne govorite o toj stvarnosti, koja je izbrisana iz našeg procesa donošenja zakona.
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.
To me je dovelo do pitanja: Zašto su najbolje socijalno prilagođeni ljudi na svetu potpuno dehumanizovani kada razmišljaju o zakonima? I došao sam do zaključka da je to simptom jednog većeg problema. Vekovima imamo sliku ljudske prirode koja je zasnovana na ideji da smo mi podeljena bića, da je razum odvojen od emocija i da društvo napreduje do mere do koje razum može da potisne strasti. To je dovelo do vizije ljudske prirode po kojoj smo racionalna bića koja na direktan način odgovaraju na podsticaje. To je dovelo do viđenja sveta u kom ljudi pokušavaju da koriste pretpostavke iz fizike da bi izmerili ljudsko ponašanje. To je proizvelo veliki nedostatak, plitak 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.
Stvarno smo dobri u pričanju o materijalnim stvarima, ali smo zaista loši u pričanju o emocijama. Dobri smo u pričanju o veštinama, bezbednosti i zdravlju, a zaista loši u pričanju o karakteru. Alasder MakIntajer, poznati filozof, rekao je da "su nam poznate ideje starog morala, vrline, časti, dobrote, ali više nemamo sistem kojim bismo ih povezali." Ovo je dovelo do površnog puta u politici, ali i u mnogim drugim ljudskim nastojanjima.
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.
Možete to videti u načinu na koji podižemo decu. Ako odete u osnovnu školu u tri popodne i gledate decu kako izlaze, sva nose ruksake od 40 kilograma. Ako ih vetar prevrne, oni su kao bube, ne mogu da se pomere. Vidite te automobile koji dolaze - obično su to Saab, Audi ili Volvo, jer je u nekim delovima grada društveno prihvatljivo imati luksuzni auto samo ako on potiče iz zemlje koja je neprijateljski nastrojena prema spoljnoj politici SAD-a, to je ok. Pokupe ih kreature koje nazivam uber-mame, to su žene veoma uspešne u svojim karijerama koje su uzele slobodno vreme kako bi osigurale da im deca upišu Harvard. Obično uber-mame možete prepoznati po tome što su manje težine od sopstvene dece. (smeh) U momentu začeća, one rade male vežbe za guzu. Bebe izlete napolje, a one im mašu karticama na mandarinskom ispred nosa.
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."
Voze ih kući i žele da budu prosvetljena, pa ih vode u Ben&Jerry's poslastičarnice koje imaju sopstvenu spoljnu politiku. U jednoj od mojih knjiga šalim se da bi Ben&Jerry's mogli da naprave pacifističku pastu za zube - ne ubija bakterije, samo ih zamoli da odu. Dobro bi se prodavala. (smeh) Onda idu u prodavnice zdrave hrane da uzmu dohranu za bebe. Ove prodavnice su jedne od naprednih, gde sve kasirke izgledaju kao da su na pozajmici od Amnesty International. (smeh) Tu kupuju sendviče sa morskom travom koji se zovu "Vege Guza" sa keljom, koji su za decu koja dođu kući i kažu, "Mama, mama, želim užinu koja sprečava rak debelog creva."
(Laughter)
(smeh)
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.
Dakle deca se podižu na određeni način, preskaču kroz obruče postignuća koja možemo da merimo - priprema za prijemni, oboa, fudbal. Upisuju kompetitivne fakultete, dobijaju dobre poslove, ponekad i uspeju u životu na površan način i zarade gomilu novca. Ponekad ih možete videti u odmaralištima poput Džekson Hola ili Aspena. Postali su elegantni i vitki - nemaju butine; imaju dva elegantna lista jedan na drugom. (smeh) Imaju svoju decu i ostvarili su genetsko čudo, udajući se za lepe ljude tako da im bake liče na Gertrudu Stajn, a ćerke na Hali Beri - ne znam kako im to uspeva. Stignu dotle i shvate da je sada u modi imati psa visine do prozora. Dakle imaju te čupave pse od 80 kila - koji liče na dinosauruse, i svi su nazvani po likovima Džejn Ostin.
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 nemaju razvijenu životnu filozofiju, ali odluče "Uspešan sam u svemu i naprosto neću umreti." I onda unajme lične trenere, gutaju Cialis kao da je Tik-Tak. Viđate ih na planinama. Skijaju uz planinu sa ljutitim izrazima lica koji čine da Dik Čejni izgleda kao Džeri Luis. (smeh) I dok proleću pored vas, kao da vas mimoilaze gvozdene grožđice koje idu uzbrdo.
(Laughter)
(smeh)
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.
Ovo je deo onoga što čini život, ali nije sve u životu. Mislim da smo tokom poslednjih nekoliko godina dobili dublji pogled u ljudsku prirodu i dublji uvid u to ko smo. A on nije zasnovan na teologiji ili filozofiji, nego u proučavanju uma, u raznim sferama istraživanja, od neuronauke do kognitivnih naučnika, bihejvioralnih ekonomista, psihologa, sociologije, mi razvijamo revoluciju svesti. A kada sve to sintetizujemo, dobijamo novi pogled na ljudsku prirodu. Daleko od toga da je hladni materijalistički pogled na prirodu, to je novi humanizam, novo očaranje. Mislim da, kada sintetizujete ovo istraživanje, počinjete sa 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 je taj da, dok svesni um piše autobiografiju naše vrste, najveći deo posla obavlja nesvesni um. Možemo reći da ljudski um može da primi milione raznih informacija u minuti, a može biti svestan samo oko njih 40. A ovo vodi do neobičnosti. Jedna od mojih omiljenih je da ljudi koji se zovu Zoran imaju disproporcionalno veće šanse da postanu zubari, oni koji se zovu Petar postanu poštari, jer podsvesno naginjemo ka stvarima koje nam zvuče poznato i zato sam svoju ćerku nazvao Predsednica Sjedinjenih Država Bruks. (smeh) Još jedno otkriće je da je podsvest daleko od toga da je glupa i seksualizovana, zapravo je prilično pametna. Jedna od kognitivno najzahtevnijih stvari koje radimo je kupovina nameštaja. Teško je zamisliti kako će fotelja da izgleda u vašem domu. A trebalo bi da proučite nameštaj, pustite da vam se "krčka" u glavi, okupirate se nečim drugim i posle nekoliko dana idete prema osećaju, jer ste podsvesno već odlučili.
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 je da su emocije u centru našeg razmišljanja. Ljudi sa moždanim udarima i lezijama u delovima mozga koji se bave obradom emocija nisu super pametni, ponekad su stvarno bespomoćni. Večeras je ovde i veliki stručnjak za tu oblast - Antonio Damasio, koji će govoriti sutra. Jedna od stvari koje nam je on pokazao je da emocije nisu odvojene od razuma, one su osnova razuma jer nam govore šta da vrednujemo. Prepoznavanje emocija i njihovo usavršavanje je jedna od centralnih 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 sredovečan čovek; nije mi baš prijatno sa emocijama. Imam omiljenu priču o mozgu koja opisuje sredovečne tipove. Stave ih u skener mozga - ne znam poreklo priče, ali baš me briga - i puste im da gledaju horor film, a onda traže od njih da opišu svoja osećanja prema svojim ženama. Aktivnost mozga je bila identična u obe aktivnosti. To je bio čist užas. Kad ja pričam o emocijama, to je kao da Gandi priča o halavosti, ali one jesu centralni organizacioni proces načina na koji razmišljamo. Govore nam šta da zapamtimo. Mozak je skladište osećanja jednog 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 je da nismo individue prvenstveno usredsređene na sebe. Mi smo društvene životinje, ne racionalne životinje. Mi nastajemo iz veza i duboko smo isprepletani jedni sa drugima. Kada vidimo drugu osobu mi u našim umovima preslikamo ono što vidimo u njihovim. Kada u filmu gledamo jurnjavu kolima to je kao da donekle i mi učestvujemo u jurnjavi. Kada gledamo pornografiju, to je kao upražnjavanje seksa, mada verovatno ne toliko dobro. Vidimo to kad zaljubljeni parovi prolaze ulicom, kada masu ljudi u Egiptu ili Tunisu preplavi emotivni talas, duboka isprepletanost. Ova revolucija naše ličnosti omogućava da na drugačiji način vidimo politiku, što je najvažnije, na drugačiji način vidimo ljudski potencijal.
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 deca francuskog prosvetiteljstva. Mislimo da je razum najviša osobina. Ali mislim da ovo istraživanje pokazuje da je britansko ili škotsko prosvetiteljstvo sa Dejvidom Hjumom i Adamom Smitom, zapravo imalo bolju ideju o tome ko smo - razum je često slab, naša osećanja su jaka i često se osećanjima može verovati. Ovaj rad ispravlja tu pristrasnost u našoj kulturi, tu dehumanizujuću pristrasnost. Daje nam dublji smisao o tome šta je potrebno da bismo u ovom životu bili uspešni. Kada pomislimo na ljudski kapital, mislimo na ono što lako možemo meriti - kao što su ocene, ispiti, diplome, broj godina školovanja. Ono što je potrebno da bismo vodili dobar i smislen život jesu dublje stvari, one za koje čak nemamo reči. Dopustite mi da istaknem par stvari na čije razumevanje mislim da nas ovo istraživanje upućuje.
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 talenat, je pronicljivost - mogućnost da uđemo u umove drugih i otkrijemo šta oni nude. Bebe imaju ovu sposobnost. Meltcof, koji je na vašingtonskom univerzitetu, nagnuo se nad bebu staru svega 43 minuta. Isplazio je jezik ka bebi. Beba je odgovorila plaženjem jezika. Bebe su rođene da proniknu u um majke i da presnime ono što nađu - modele razumevanja stvarnosti. U Sjedinjenim Državama, 55% beba ima dubok dvosmerni razgovor sa majkama i uči modele odnošenja prema drugim ljudima. A ljudi koji imaju modele odnosa prema drugima, imaju ogromnu prednost u životu. Naučnici na Univerzitetu u Minesoti su radili studiju u kojoj su mogli da predvide sa tačnošću od 77%, na uzrastu od 18 meseci, ko će maturirati u srednjoj školi, na osnovu toga ko je imao dobru vezu sa mamom. 20 procenata dece nema te veze. Oni su razvili izbegavajući stil vezivanja. Imaju teškoća da se vežu za druge. Idu kroz život kao jedrilice koje se njišu na vetru - žele da se približe ljudima, ali nemaju modele po kojima bi to radili. To je jedna veština prikupljanja znanja, jednog 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 veština je jednaka stabilnost. Sposobnost da se ima smirenost da se protumače pristrasnosti sopstvenog uma. Na primer, mi smo mašine sa prevelikim samopouzdanjem. 95% naših profesora kaže da su nadprosečni nastavnici. 96% naših studenata kaže da ima nadprosečne socijalne veštine. "Tajm" magazin je pitao Amerikance "Da li ste među 1% onih koji najviše zarađuju?" 19% Amerikanaca su među 1% najbogatijih. (smeh) Usput, ova osobina je povezana sa polom. Muškarci se dave dva puta više od žena, jer misle da mogu da preplivaju to jezero. Neki ljudi imaju sposobnost i svest svojih pristrasnosti, svog prevelikog samopouzdanja. Imaju epistemološku skromnost. Otvoreni su pred dvosmislenostima. Mogu da prilagode snagu zaključaka snazi svojih dokaza. Radoznali su. Ove osobine često nisu u vezi niti korelaciji sa IQ.
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 osobina je medes, ono što zovemo ulični razum - to je grčka reč. To je osetljivost na fizičku okolinu, sposobnost razaznavanja obrazaca iz okoline - izvlačenja suštine. Jedan od mojih kolega iz "Tajmsa" je napisao odličnu priču o vojnicima u Iraku koji su mogli da pogledaju niz ulicu i nekako otkriju da li na njoj ima eksploziva, mina. Nisu mogli da kažu kako to rade, ali osećali su hladnoću i češće su bili u pravu nego što su grešili. Treće se može nazvati simpatija, sposobnost da radimo u grupama. To postaje neverovatno zgodno, jer su grupe pametnije od pojedinaca - a grupe koje su fizički zajedno mnogo su pametnije od grupa koje komuniciraju elektronski, jer 90% naše komunikacije je neverbalno. A efektivnost grupe ne određuje njen IQ, nego kvalitet komunikacije članova i učestalost smenjivanja u razgovoru.
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.
Onda imamo osobinu uklapanja. Svako dete može reći "Ja sam tigar", pretvarajući se da jeste. To deluje tako obično. Ali ustvari, izuzetno je komplikovano uzeti ideju "ja" i ideju "tigar" i uklopiti ih. Ali ovo je izvor inovacije. Pikaso je, na primer, uzeo koncept zapadnjačke umetnosti i koncept afričkih maski i spojio ih - ne samo geometriju, nego i moralne sisteme utisnute u njih. Opet, to su osobine koje ne možemo brojati i meriti.
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.
Poslednja stvar koju ću spomenuti je nešto kao zaljubljenost. Ovo nije sposobnost, to je poriv i motivacija. Svesni um je željan uspeha i prestiža. Nesvesni um je željan transcendentalnih trenutaka, kada nestaje fizička ograničenost i kad se izgubimo u nekom izazovu ili zadatku - kada se zanatlija izgubi u svojoj veštini, kada prirodnjak oseća jedinstvo sa prirodom, kada vernik oseća jedinstvo sa božijom ljubavlju. To je ono za čim žudi nesvesni um. Mnogi od nas to osećaju u ljubavi, kada ljubavnici osećaju jedinstvo.
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.
Jedan od najlepših opisa toga kako se umovi prepliću, na koji sam u ovom istraživanju naišao, napisao je veliki teoretičar i naučnik po imenu Daglas Hofstader na Univerzitetu u Indijani. Bio je oženjen ženom po imenu Kerol i imali su predivan odnos. Kada su im deca imala dve i pet godina, Kerol je imala moždani udar i tumor i naglo umrla. A Hofstader je napisao knjigu pod nazivom "Ja sam neobična petlja". Na jednom mestu u knjizi on opisuje trenutak - samo nekoliko meseci po njenoj smrti - na polici nailazi na njenu sliku, ili na noćnom stočiću u spavaćoj 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."
Evo šta je napisao: "Gledao sam u njeno lice i tako sam duboko gledao da sam osetio da gledam njenim očima. Odjednom sam zatekao sebe kako, dok su suze tekle, govorim "To sam ja. To sam ja." I te jednostavne reči su vratile mnoge misli od ranije, o pripajanju naših duša u jedno biće višeg nivoa, o činjenici da se u srži naših obeju duša nalaze istovetne nade i snovi o našoj deci, o saznanju da te nade nisu odvojene ili različite nade nego samo jedna nada, jedna jasna stvar koja nas je oboje definisala i koja nas je spajala u jedinku - jedinku koju nisam mogao ni da zamislim dok se nisam oženio i dobio decu. Shvatio sam da, iako je Kerol umrla, taj suštinski deo nje nije uopšte umro nego je veoma odlučno živeo u mom mozgu."
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 patnjom stižemo do mudrosti. Kroz svoju patnju, Hofstader je razumeo kako smo duboko povezani. Kroz političke neuspehe u poslednjih 30 godina smo, mislim, shvatili koliko je plitko bilo naše shvatanje ljudske prirode. I sada, kad se suočavamo sa tim i sa neuspesima koji nastaju iz naše nesposobnosti da shvatimo dubine sopstvenog bića, nastaje ova revolucija svesti - ti ljudi iz mnogih oblasti istražuju dubinu naše prirode i otkrivaju ovaj očarani, ovaj novi humanizam. Kada je Frojd otkrio svoje shvatanje podsvesti, to je imalo velikog uticaja na tadašnje vreme. Sada otkrivamo mnogo tačniju viziju podsvesti - i toga ko smo zapravo mi. A to će ostaviti izuzetan i dubok i humanizujući efekat na našu kulturu.
Thank you.
Hvala vam.
(Applause)
(aplauz)