J. Eric Oliver on the Self and How to Know It | Mindscape 350

The fundamental misconception about the self is viewing it as a singular, stable 'thing' or essence. Instead, the self is a complex set of processes that elaborate from deeper inner cores, starting at the level of energy systems. This process-oriented view acknowledges the constant change and replenishment at molecular and cellular levels, challenging the illusion of a static personal identity.

Oliver states, 'when we think of ourselves, we typically think of ourselves as things... But of course, when we look at ourselves, there's nothing singular, stable, or solid about us. And one of the claims I make in the book is to really understand yourself, you have to get to the more elusive idea that you're a process or more importantly a set of processes.' He references the 'ship of Theseus paradox' regarding cellular replacement. (09:50, 10:04, 12:34)

The intuitive belief in dualism—a pristine, eternal mind/soul separate from a corporal, temporal body—is a significant illusion that hinders self-knowledge. Both Western and some Eastern traditions have historically promoted this distinction, but a scientific and philosophical understanding reveals a unified, integrated system.

Oliver notes, 'our intuitions want to tell us... that I am the same person that I've always been since childhood... And then there's the mind or the soul that's pristine and eternal... But of course that is an illusion. And one of the biggest challenges for knowing ourselves is getting past this kind of illusion of dualism.' (11:01, 11:43)

The self is not a unified, singular entity but an amalgamation of various biological, linguistic, and egoistic processes. This includes cellular components with distinct DNA (like mitochondria), the microbiome, the dependence on language for abstract thought, and social interactions that shape our ego and identity. This inherent multiplicity suggests that even 'I' is a simplification.

Oliver explains, 'even at a biological level if you think about like you know your cells carry around mitochondria that have a different DNA... we are an amalgamation of two different domains of life, not even just species. And you know, if you throw our microbiome in there too, okay, there there's more kind of stew and complexity.' He adds, 'we should all be using they them pronouns really at the end of the day like there's no real I there.' (15:17, 15:50, 16:26)

While animal brains are prediction machines with short time horizons, human language fundamentally alters our relationship with time. It enables the capacity to imagine the future and ruminate on the past through abstract concepts, extending our self's temporal existence far beyond immediate sensory experience.

Oliver posits, 'we however are linguistic species and what does language do to us? It allows us to begin to imagine the the future or ruminate on the past in a way because we can now hold abstract concepts in our heads.' He questions if his dog 'has a vision of me in his head going, 'Oh, where is he?'' (47:13, 47:40, 49:47)

Contemplative practices like meditation are not about becoming a 'better' person but about unlearning deep-seated mental habits. By focusing on breath or body sensations without reacting to stimuli, individuals can quiet the mind's chatter and detach from habitual thought patterns, leading to a more contented and present state.

Oliver describes meditation's 'genius' as helping 'us unlearn the mental habits that we have. If you sit there in a contemplative state where you're focusing like on your breath or a mantra and you're not reacting to any momentary stimulus... You begin to unlearn the mental habits uh that calcify in our brains.' (40:19, 40:48)

Modern technologies, particularly smartphones and social media, have become deeply integrated into human self-processes. The extensive time spent interacting with these mediated devices raises critical questions about whether they optimize or corrode our self-processes, especially given the rapid pace of technological and cultural change.

Oliver highlights, 'smartphones and social media within smartphones. These are part of our self-processes now. They've become so deeply involved in our if you think about the amount of waking hours that most people spend on their phones... that didn't exist 20 years ago.' He questions if these technologies are 'helping us optimize our self-processes or are they kind of corrosive to us?' (56:31, 56:44, 57:05)

Humans are culturally determined beings who internalize societal norms, leading to self-policing (Freud's superego) and the development of neuroses like anxiety or guilt. This capacity to hold expectations for ourselves and feel shame when not meeting them is a crucial hallmark of human existence, often leading to self-sabotaging behaviors when biological imperatives clash with cultural demands.

Oliver attributes to Freud the understanding that 'we are species that are culturally determined and one of the ways culture determines us is that we internal analyze our cultural norms in terms of our own psychological processes.' He gives the example of his love for ice cream, a cultural temptation that clashes with biological well-being. (53:17, 53:24, 01:03:53)

A truly meaningful and satisfied life, beyond fleeting pleasures, involves optimizing one's self-processes. This is achieved primarily through strong social connections and the continuous exercise of personal competencies. It requires recognizing and addressing imbalances within oneself and engaging in the 'arduous' activity of letting go of ingrained habits and external expectations.

Oliver, referencing Aristotle, suggests that our true purpose is 'optimizing these self-processes.' He identifies two key components: 'our connections with other people' and 'exercising our competencies.' He contrasts this with 'pleasure of ice cream quickly fades. All pleasures are designed to be short-term.' (01:09:29, 01:09:54, 01:10:25, 01:10:43)