Jordan Peterson: Quotes about people

“Life is suffering, and suffering can make you resentful, murderous, and then genocidal, if you take it far enough. So you need an antidote to suffering. And maybe you think that you can build walls of luxury around yourself, and that that will protect you from the suffering. Good luck with that. That isn't going to work. Maybe you think that you could build a delusion and live inside that. Well, that's going to fall apart. What is there, then, that's going to help you fight against suffering? That's easy: It's the Truth. The Truth is the antidote to suffering. The reason for that is because the Truth puts reality behind you, so that you can face the reality that's coming straight at you without becoming weak and degenerating and becoming resentful and wishing for the destruction of Being, because that's the final Hell. The final Hell is your soul wishing for the destruction of everything, because it's too painful, and you're too bitter. And that happens to people all the time.”

“People tend to take pride in who they are. And that's a bad idea, because that stops you from becoming who you could be. Because, if you're proud of who you are, you won't let that go when it's necessary; you won't step away from it.”

“There are only three options in dealing with people: it will either be slavery, tyranny, or negotiation.”

“When Adam and Eve realize they're naked is that same moment they realize the difference between good and evil. What's the relationship between consciousness, knowledge of nakedness, and knowledge of good and evil? When you know that you're vulnerable, and they also developed a knowledge of death so there's deep knowledge of vulnerability, and they get embarrassed about that and they cover themselves up. So that's culture. So it's a very profound shock when they come to recognize that they're naked. It even causes Adam to run and hide from God. Then they develop the knowledge of good and evil. This is about how human beings have this peculiar capacity that no other creatures have. I know how I can be hurt, because I am aware of my own limitations – painfully aware. And now, because I know how I can be hurt, I know how you can be hurt. And I can take advantage of that. And that's how evil enters the world. It gives people another attribute of divinity, knowing the difference between good and evil. The cosmos switches when that self-consciousness manifests itself, and that's when the possibility of evil enters the world.”

“People do not care whether or not they succeed; they care about whether or not they fail.”

“If you are not capable of cruelty, then you are absolutely a victim of anyone who is. For those who are exceedingly agreeable, there is a part of them crying out for the incorporation of the monster within them, which is what gives them strength of character and self-respect, because it is impossible to respect yourself until you grow teeth. And if you grow teeth, you realize that you're somewhat dangerous, or seriously dangerous. Then you might be more willing to demand that you treat yourself with respect and that other people do the same thing. That doesn't mean that being cruel is better than not being cruel. What it means is that being able to be cruel, and then not being cruel, is better than not being able to be cruel, because in the first case you're nothing but weak and naive, and in the second case you're dangerous but you have it under control. If you're competent at fighting, it actually decreases the probability that you're going to have to fight, because when someone pushes you you'll be able to respond with confidence, and with any luck a reasonable show of confidence, which is a show of dominance, will be enough to make the bully back off.”

“People camouflage against the herd. People aren't after happiness, they're after not hurting.”

“You can kill people with compassion. That's the Freudian Oedipal situation. Think about working in a nursing home. There's a rule of thumb that we can use as a guide when interacting with people in general. It is this: Do not do anything for anyone that they can do themselves. You just steal it from them. Imagine that you're working with elderly people. It might be easier to do something for them than to let them struggle through it. You just speed their demise by taking away their last vestiges of independence. People do the same thing with kids. The answer is: struggle through it. When people struggle through things on their own, using their own abilities - they learn how to live. You have to be one heard-hearted sonofabitch to allow this, but it's what's best for people. Think about that. What's the alternative? If we cater to people all the time, then we end up becoming a major cause of them becoming people who are always catered to. This is an incredibly important lesson in the triumph of fostering independence over casual compassion.”

“The kids are starting to burn this place and to trash it. They're dragging a grand piano down the stairs. It's the destruction of high culture, about which they're nothing but cynical, because they don't believe that hard work and sacrifice can produce something of any value. They want to bring it down and destroy it. You can see it in the story of Cain and Abel. Abel is hard working and everyone likes him, and he makes the proper sacrifices, so his life goes really well. And that's part of the reason that Cain hates him. He's jealous and resentful, but worse than that – if you're not doing very well and you're around someone who is doing very well it's painful, because the mere fact of their Being judges you. And so it's very easy to want to destroy that ideal so that you don't have to live with the terrible consequences of seeing it embodied in front of you. And so part of the reason that people want to tear things down is so that they don't have anything to contrast themselves against and to feel bad. And that's exactly what's happening here. Kids are destroying all of this culture, because the fact that it exists judges them.”

“One of the things you want to do with a conception like compassion is that you want to start thinking about it like a psychologist, or like a scientist, because compassion is actually definable. The easiest way to approach it is to think about it in Big-5 terms, because it maps onto Agreeableness, which you can break down into Compassion and Politeness. The liberal types, especially the Social Justice types, are way higher in Compassion. It's actually their fundamental characteristic. You might think, 'well, compassion is a virtue.' Yes, it's a virtue, but any uni-dimensional virtue immediately becomes a vice, because real virtue is the intermingling of a number of virtues and their integration into a functional identity that can be expressed socially. Compassion can be great if you happen to be the entity towards which it is directed. But compassion tends to divide the world into crying children and predatory snakes. So if you're a crying child, hey great. But if you happen to be identified as one of the predatory snakes, you better look the hell out. Compassion is what the mother grizzly bear feels for her cubs while she eats you because you got in the way. We don't want to be thinking for a second that compassion isn't a virtue that can lead to violence, because it certainly can. The other problem with compassion - this is why we have conscientiousness - there's five canonical personality dimensions. Agreeableness is good if you are functioning in a kin system. You want to distribute resources equally for example among your children, because you want all of them to have the same chance, and even roughly the same outcome. That is, a good one. But the problem is that you can't extend that moral network to larger groups. As far as I can tell, you need conscientiousness, which is a much colder virtue. It's also a virtue that is much more concerned with larger structures over the longer period of time. And you can think about conscientiousness as a form of compassion too. It's like: 'straighten the hell out, and work hard and your life will go well. I don't care how you feel about that right now.' Someone who's cold, that is, low in agreeableness and high in conscientiousness, will tell you every time. 'Don't come whining to me. I don't care about your hurt feelings. Do your goddamn job or you're going to be out on the street.' One might think, 'Oh that person is being really hard on me.' Not necessarily. They might have your long term best interest in mind. You're fortunate if you come across someone who is disagreeable. Not tyrannically disagreeable, but moderately disagreeable and high in conscientiousness because they will whip you into shape. And that's really helpful. You'll admire people like that. You won't be able to help it. You'll feel like, 'Oh wow, this person has actually given me good information, even though you will feel like a slug after they have taken you apart.' That's the compassion issue. You can't just transform that into a political stance. I think part of what we're seeing is actually the rise of a form of female totalitarianism, because we have no idea what totalitarianism would be like if women ran it, because that's never happened before in the history of the planet. And so, we've introduced women into the political sphere radically over the past fifty years. We have no idea what the consequence of that is going to be. But we do know from our research, which is preliminary, that agreeableness really predicts political correctness, but female gender predicts over and above the personality trait, and that's something we found very rarely in our research. Usually the sex differences are wiped out by the personality differences, but not in this particular case. On top of that, women are getting married later, and they're having children much later, and they're having fewer of them, and so you also have to wonder what their feminine orientation is doing with itself in the interim, roughly speaking. A lot of it is being expressed as political opinion. Fair enough. That's fine. But it's not fine when it starts to shut down discussion.”

“Watch people like a hawk, and when they do something good, tell them.”

“…to be redeemed to aim at the highest value, to sacrifice what's no longer useful and valid in yourself, and to tell the truth. And the consequence of that is, existence on a deep state of meaning that justifies the tragedy of being and the possibility of transforming your own life, in the most beneficial positive direction, while simultaneously doing that for the people around you. And that's Redemption.”

“He found that if people wrote about uncertain things - past, present, or future - they could be traumatic things, they could be uncertain things, that their physical health improved. He did a lot of detailed research to find out why this is. He basically figured out that it is an uncertainty reduction mechanism at work, because your brain is always figuring out how well situated you are in the world. How much do you not know compared to how much have you mastered. You can tell that you've mastered things because when you go somewhere and you act, things turn out the way you want them to. That's an indication of mastery. And your brain is keeping track of your whole life, recording information about how many places you have been where things haven't worked out compared to how many places you have been where things have worked out. And if all those places in your past where things haven't worked out, you need to map and master. And that decreases the existential load on you, but that actually decreases your psych-physiological load. It makes you healthier. It makes you less stressed. And so we have put all that together in this Self-Authoring Suite to help people write about their past and to sort it out in a detailed auto-biography.”

“There is an idea of free will associated with it too. In order for there to be being, there has to be limitation. In order for there to be good, there has to be the possibility of evil. I think the right path is to exist such that the possibility of evil remains open, but that you choose the good. And I don't think that evil perse is built into the structure of the world. But I do think that it's human. I think that evil is human. And I think it's understandable. There is a difference between evil and tragedy. Tragedy does seem to be built into the structure of the world. But human beings seem to be equipped to deal with tragedy, but we are not equipped to deal with malevolence. That destroys people. I think that, metaphysically thinking, the world is structured such that humans have a choice between good and evil. Why do we have a choice? We don't know.”

“The distinction between being a fool and developing yourself is not as clear a distinction as people might like to imagine. They're practicing what they need to practice in order to cope with the world.”

“The worship of the rational mind makes you prone to totalitarian ideology. The Catholic Church always warned against this. The warning was that the rational mind always falls in love with its own creations. The intellect is raised to the status of highest god. The highest ideal that a person holds – consciously or unconsciously – that's their god. It functions precisely in that manner. It exists forever, it exists in all people, it takes them over and exists in their behavior. That's a god. We have to think about that idea functionally.”

“The logical conclusion of intersectionality is individuality. There's so many different ways of categorizing people's advantages and disadvantages, that if you take that all the way out to the end you say 'Well, the individual is the ultimate minority' – and that's exactly right. And that's exactly what the West discovered. The intersectionalists will get there if they don't kill everyone first.”

“Pain is the only thing that people will never deny.”

“People get annoyed with you if you treat them like they're automatons that lack free will. It's something that people find very constraining. There's something slave-like about that even. The demand that you don't have actual autonomy and, even worse, that you're not responsible for your choices – it's an insult to someone to suggest to them that they're not responsible for their decisions. To do that to someone, from a legal perspective, you have to argue something like diminished capacity. You are mentally ill, or you don't have the intellectual capacity, or you were under some substance, or you had a brain injury, and that's why you're not responsible for your actions. Part of the respect that you give other human beings is that you acknowledge that they are responsible for their actions. Part of that, too, is that if you do something good, you're also responsible for that. It's got to be more annoying than anything else to strive virtuously, to produce something of extreme value, and then to be treated as if it is a mere deterministic outcome, and that your actual choices had nothing to do with that. It can be extraordinarily punishing.”