The 4 stories we tell ourselves about death
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0:00 - 0:02I have a question:
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0:02 - 0:06Who here remembers when they first realized
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0:06 - 0:09they were going to die?
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0:09 - 0:12I do. I was a young boy,
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0:12 - 0:15and my grandfather had just died,
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0:15 - 0:19and I remember a few days later lying in bed at night
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0:19 - 0:22trying to make sense of what had happened.
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0:22 - 0:25What did it mean that he was dead?
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0:25 - 0:27Where had he gone?
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0:27 - 0:30It was like a hole in reality had opened up
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0:30 - 0:32and swallowed him.
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0:32 - 0:35But then the really shocking
question occurred to me: -
0:35 - 0:38If he could die, could it happen to me too?
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0:38 - 0:42Could that hole in reality open up and swallow me?
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0:42 - 0:44Would it open up beneath my bed
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0:44 - 0:47and swallow me as I slept?
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0:47 - 0:51Well, at some point, all children
become aware of death. -
0:51 - 0:53It can happen in different ways, of course,
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0:53 - 0:55and usually comes in stages.
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0:55 - 0:58Our idea of death develops as we grow older.
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0:58 - 1:01And if you reach back into the dark corners
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1:01 - 1:03of your memory,
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1:03 - 1:06you might remember something like what I felt
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1:06 - 1:09when my grandfather died and when I realized
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1:09 - 1:11it could happen to me too,
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1:11 - 1:13that sense that behind all of this
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1:13 - 1:17the void is waiting.
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1:17 - 1:19And this development in childhood
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1:19 - 1:22reflects the development of our species.
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1:22 - 1:25Just as there was a point in your development
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1:25 - 1:29as a child when your sense of self and of time
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1:29 - 1:31became sophisticated enough
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1:31 - 1:35for you to realize you were mortal,
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1:35 - 1:38so at some point in the evolution of our species,
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1:38 - 1:41some early human's sense of self and of time
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1:41 - 1:44became sophisticated enough
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1:44 - 1:47for them to become the first human to realize,
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1:47 - 1:50"I'm going to die."
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1:50 - 1:52This is, if you like, our curse.
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1:52 - 1:56It's the price we pay for being so damn clever.
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1:56 - 1:59We have to live in the knowledge
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1:59 - 2:01that the worst thing that can possibly happen
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2:01 - 2:03one day surely will,
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2:03 - 2:04the end of all our projects,
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2:04 - 2:08our hopes, our dreams, of our individual world.
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2:08 - 2:11We each live in the shadow of a personal
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2:11 - 2:13apocalypse.
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2:13 - 2:16And that's frightening. It's terrifying.
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2:16 - 2:18And so we look for a way out.
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2:18 - 2:21And in my case, as I was about five years old,
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2:21 - 2:24this meant asking my mum.
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2:24 - 2:27Now when I first started asking
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2:27 - 2:29what happens when we die,
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2:29 - 2:31the grown-ups around me at the time
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2:31 - 2:34answered with a typical English mix of awkwardness
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2:34 - 2:37and half-hearted Christianity,
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2:37 - 2:39and the phrase I heard most often
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2:39 - 2:40was that granddad was now
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2:40 - 2:43"up there looking down on us,"
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2:43 - 2:46and if I should die too, which
wouldn't happen of course, -
2:46 - 2:49then I too would go up there,
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2:49 - 2:51which made death sound a lot like
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2:51 - 2:53an existential elevator.
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2:53 - 2:56Now this didn't sound very plausible.
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2:56 - 2:59I used to watch a children's
news program at the time, -
2:59 - 3:02and this was the era of space exploration.
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3:02 - 3:04There were always rockets going up into the sky,
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3:04 - 3:07up into space, going up there.
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3:07 - 3:09But none of the astronauts when they came back
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3:09 - 3:12ever mentioned having met my granddad
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3:12 - 3:15or any other dead people.
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3:15 - 3:16But I was scared,
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3:16 - 3:18and the idea of taking the existential elevator
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3:18 - 3:20to see my granddad
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3:20 - 3:21sounded a lot better than being swallowed
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3:21 - 3:24by the void while I slept.
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3:24 - 3:27And so I believed it anyway,
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3:27 - 3:29even though it didn't make much sense.
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3:29 - 3:32And this thought process that I went through
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3:32 - 3:34as a child, and have been through many times since,
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3:34 - 3:36including as a grown-up,
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3:36 - 3:38is a product of what psychologists call
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3:38 - 3:40a bias.
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3:40 - 3:43Now a bias is a way in which we systematically
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3:43 - 3:45get things wrong,
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3:45 - 3:48ways in which we miscalculate, misjudge,
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3:48 - 3:51distort reality, or see what we want to see,
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3:51 - 3:53and the bias I'm talking about
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3:53 - 3:55works like this:
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3:55 - 3:57Confront someone with the fact
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3:57 - 3:59that they are going to die
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3:59 - 4:02and they will believe just about any story
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4:02 - 4:04that tells them it isn't true
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4:04 - 4:06and they can, instead, live forever,
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4:06 - 4:10even if it means taking the existential elevator.
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4:10 - 4:14Now we can see this as the biggest bias of all.
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4:14 - 4:17It has been demonstrated in over 400
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4:17 - 4:19empirical studies.
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4:19 - 4:22Now these studies are ingenious, but they're simple.
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4:22 - 4:23They work like this.
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4:23 - 4:25You take two groups of people
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4:25 - 4:28who are similar in all relevant respects,
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4:28 - 4:30and you remind one group that they're going to die
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4:30 - 4:33but not the other, then you compare their behavior.
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4:33 - 4:37So you're observing how it biases behavior
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4:37 - 4:41when people become aware of their mortality.
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4:41 - 4:44And every time, you get the same result:
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4:44 - 4:47People who are made aware of their mortality
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4:47 - 4:49are more willing to believe stories
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4:49 - 4:51that tell them they can escape death
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4:51 - 4:52and live forever.
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4:52 - 4:55So here's an example: One recent study
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4:55 - 4:57took two groups of agnostics,
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4:57 - 4:59that is people who are undecided
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4:59 - 5:02in their religious beliefs.
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5:02 - 5:05Now, one group was asked to think about being dead.
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5:05 - 5:07The other group was asked to think about
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5:07 - 5:09being lonely.
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5:09 - 5:11They were then asked again
about their religious beliefs. -
5:11 - 5:14Those who had been asked
to think about being dead -
5:14 - 5:18were afterwards twice as likely to express faith
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5:18 - 5:19in God and Jesus.
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5:19 - 5:21Twice as likely.
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5:21 - 5:24Even though the before they
were all equally agnostic. -
5:24 - 5:26But put the fear of death in them,
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5:26 - 5:30and they run to Jesus.
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5:30 - 5:33Now, this shows that reminding people of death
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5:33 - 5:36biases them to believe, regardless of the evidence,
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5:36 - 5:38and it works not just for religion,
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5:38 - 5:41but for any kind of belief system
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5:41 - 5:44that promises immortality in some form,
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5:44 - 5:46whether it's becoming famous
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5:46 - 5:47or having children
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5:47 - 5:49or even nationalism,
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5:49 - 5:52which promises you can live
on as part of a greater whole. -
5:52 - 5:54This is a bias that has shaped
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5:54 - 5:57the course of human history.
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5:57 - 5:59Now, the theory behind this bias
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5:59 - 6:01in the over 400 studies
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6:01 - 6:03is called terror management theory,
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6:03 - 6:06and the idea is simple. It's just this.
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6:06 - 6:08We develop our worldviews,
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6:08 - 6:10that is, the stories we tell ourselves
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6:10 - 6:13about the world and our place in it,
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6:13 - 6:15in order to help us manage
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6:15 - 6:18the terror of death.
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6:18 - 6:20And these immortality stories
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6:20 - 6:23have thousands of different manifestations,
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6:23 - 6:27but I believe that behind the apparent diversity
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6:27 - 6:29there are actually just four basic forms
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6:29 - 6:33that these immortality stories can take.
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6:33 - 6:35And we can see them repeating themselves
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6:35 - 6:38throughout history, just with slight variations
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6:38 - 6:41to reflect the vocabulary of the day.
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6:41 - 6:43Now I'm going to briefly introduce these four
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6:43 - 6:45basic forms of immortality story,
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6:45 - 6:47and I want to try to give you some sense
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6:47 - 6:49of the way in which they're retold by each culture
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6:49 - 6:51or generation
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6:51 - 6:53using the vocabulary of their day.
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6:53 - 6:56Now, the first story is the simplest.
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6:56 - 6:58We want to avoid death,
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6:58 - 7:00and the dream of doing that in this body
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7:00 - 7:02in this world forever
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7:02 - 7:05is the first and simplest kind of immortality story,
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7:05 - 7:08and it might at first sound implausible,
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7:08 - 7:12but actually, almost every culture in human history
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7:12 - 7:14has had some myth or legend
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7:14 - 7:16of an elixir of life or a fountain of youth
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7:16 - 7:19or something that promises to keep us going
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7:19 - 7:22forever.
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7:22 - 7:24Ancient Egypt had such myths,
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7:24 - 7:26ancient Babylon, ancient India.
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7:26 - 7:29Throughout European history, we find them
in the work of the alchemists, -
7:29 - 7:32and of course we still believe this today,
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7:32 - 7:35only we tell this story using the vocabulary
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7:35 - 7:36of science.
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7:36 - 7:38So 100 years ago,
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7:38 - 7:40hormones had just been discovered,
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7:40 - 7:41and people hoped that hormone treatments
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7:41 - 7:44were going to cure aging and disease,
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7:44 - 7:47and now instead we set our hopes on stem cells,
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7:47 - 7:49genetic engineering, and nanotechnology.
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7:49 - 7:53But the idea that science can cure death
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7:53 - 7:56is just one more chapter in the story
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7:56 - 7:58of the magical elixir,
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7:58 - 8:02a story that is as old as civilization.
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8:02 - 8:05But betting everything on the idea of finding the elixir
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8:05 - 8:06and staying alive forever
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8:06 - 8:08is a risky strategy.
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8:08 - 8:10When we look back through history
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8:10 - 8:13at all those who have sought an elixir in the past,
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8:13 - 8:15the one thing they now have in common
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8:15 - 8:18is that they're all dead.
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8:18 - 8:21So we need a backup plan,
and exactly this kind of plan B -
8:21 - 8:25is what the second kind of immortality story offers,
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8:25 - 8:27and that's resurrection.
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8:27 - 8:29And it stays with the idea that I am this body,
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8:29 - 8:31I am this physical organism.
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8:31 - 8:33It accepts that I'm going to have to die
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8:33 - 8:35but says, despite that,
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8:35 - 8:37I can rise up and I can live again.
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8:37 - 8:40In other words, I can do what Jesus did.
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8:40 - 8:42Jesus died, he was three days in the [tomb],
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8:42 - 8:45and then he rose up and lived again.
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8:45 - 8:48And the idea that we can all be
resurrected to live again -
8:48 - 8:50is orthodox believe, not just for Christians
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8:50 - 8:53but also Jews and Muslims.
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8:53 - 8:55But our desire to believe this story
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8:55 - 8:57is so deeply embedded
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8:57 - 8:59that we are reinventing it again
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8:59 - 9:01for the scientific age,
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9:01 - 9:04for example, with the idea of cryonics.
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9:04 - 9:05That's the idea that when you die,
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9:05 - 9:07you can have yourself frozen,
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9:07 - 9:10and then, at some point when technology
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9:10 - 9:11has advanced enough,
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9:11 - 9:13you can be thawed out and repaired and revived
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9:13 - 9:14and so resurrected.
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9:14 - 9:17And so some people believe an omnipotent god
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9:17 - 9:19will resurrect them to live again,
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9:19 - 9:23and other people believe an
omnipotent scientist will do it. -
9:23 - 9:26But for others, the whole idea of resurrection,
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9:26 - 9:28of climbing out of the grave,
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9:28 - 9:30it's just too much like a bad zombie movie.
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9:30 - 9:33They find the body too messy, too unreliable
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9:33 - 9:35to guarantee eternal life,
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9:35 - 9:39and so they set their hopes on the third,
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9:39 - 9:41more spiritual immortality story,
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9:41 - 9:43the idea that we can leave our body behind
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9:43 - 9:45and live on as a soul.
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9:45 - 9:47Now, the majority of people on Earth
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9:47 - 9:49believe they have a soul,
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9:49 - 9:51and the idea is central to many religions.
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9:51 - 9:54But even though, in its current form,
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9:54 - 9:56in its traditional form,
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9:56 - 9:58the idea of the soul is still hugely popular,
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9:58 - 9:59nonetheless we are again
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9:59 - 10:01reinventing it for the digital age,
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10:01 - 10:03for example with the idea
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10:03 - 10:05that you can leave your body behind
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10:05 - 10:07by uploading your mind, your essence,
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10:07 - 10:09the real you, onto a computer,
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10:09 - 10:14and so live on as an avatar in the ether.
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10:14 - 10:16But of course there are skeptics who say
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10:16 - 10:18if we look at the evidence of science,
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10:18 - 10:19particularly neuroscience,
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10:19 - 10:21it suggests that your mind,
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10:21 - 10:23your essence, the real you,
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10:23 - 10:25is very much dependent on a particular part
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10:25 - 10:27of your body, that is, your brain.
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10:27 - 10:30And such skeptics can find comfort
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10:30 - 10:32in the fourth kind of immortality story,
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10:32 - 10:34and that is legacy,
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10:34 - 10:36the idea that you can live on
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10:36 - 10:38through the echo you leave in the world,
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10:38 - 10:41like the great Greek warrior Achilles,
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10:41 - 10:43who sacrificed his life fighting at Troy
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10:43 - 10:46so that he might win immortal fame.
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10:46 - 10:48And the pursuit of fame is as widespread
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10:48 - 10:51and popular now as it ever was,
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10:51 - 10:52and in our digital age,
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10:52 - 10:54it's even easier to achieve.
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10:54 - 10:56You don't need to be a great warrior like Achilles
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10:56 - 10:58or a great king or hero.
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10:58 - 11:03All you need is an Internet connection
and a funny cat. (Laughter) -
11:03 - 11:05But some people prefer to leave a more tangible,
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11:05 - 11:08biological legacy -- children, for example.
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11:08 - 11:10Or they like, they hope, to live on
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11:10 - 11:12as part of some greater whole,
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11:12 - 11:14a nation or a family or a tribe,
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11:14 - 11:17their gene pool.
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11:17 - 11:18But again, there are skeptics
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11:18 - 11:20who doubt whether legacy
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11:20 - 11:22really is immortality.
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11:22 - 11:24Woody Allen, for example, who said,
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11:24 - 11:27"I don't want to live on in
the hearts of my countrymen. -
11:27 - 11:29I want to live on in my apartment."
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11:29 - 11:31So those are the four
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11:31 - 11:33basic kinds of immortality stories,
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11:33 - 11:34and I've tried to give just some sense
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11:34 - 11:37of how they're retold by each generation
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11:37 - 11:38with just slight variations
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11:38 - 11:41to fit the fashions of the day.
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11:41 - 11:44And the fact that they recur in this way,
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11:44 - 11:47in such a similar form but
in such different belief systems, -
11:47 - 11:49suggests, I think,
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11:49 - 11:51that we should be skeptical of the truth
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11:51 - 11:55of any particular version of these stories.
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11:55 - 11:57The fact that some people believe
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11:57 - 12:00an omnipotent god will resurrect them to live again
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12:00 - 12:03and others believe an omnipotent scientist will do it
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12:03 - 12:06suggests that neither are really believing this
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12:06 - 12:09on the strength of the evidence.
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12:09 - 12:11Rather, we believe these stories
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12:11 - 12:13because we are biased to believe them,
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12:13 - 12:15and we are biased to believe them
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12:15 - 12:19because we are so afraid of death.
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12:19 - 12:21So the question is,
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12:21 - 12:25are we doomed to lead the one life we have
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12:25 - 12:29in a way that is shaped by fear and denial,
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12:29 - 12:32or can we overcome this bias?
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12:32 - 12:34Well the Greek philosopher Epicurus
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12:34 - 12:36thought we could.
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12:36 - 12:39He argued that the fear of death is natural,
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12:39 - 12:42but it is not rational.
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12:42 - 12:45"Death," he said, "is nothing to us,
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12:45 - 12:47because when we are here, death is not,
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12:47 - 12:51and when death is here, we are gone."
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12:51 - 12:53Now this is often quoted, but it's difficult
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12:53 - 12:55to really grasp, to really internalize,
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12:55 - 12:57because exactly this idea of being gone
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12:57 - 13:00is so difficult to imagine.
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13:00 - 13:02So 2,000 years later, another philosopher,
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13:02 - 13:05Ludwig Wittgenstein, put it like this:
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13:05 - 13:08"Death is not an event in life:
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13:08 - 13:12We do not live to experience death.
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13:12 - 13:13And so," he added,
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13:13 - 13:16"in this sense, life has no end."
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13:16 - 13:19So it was natural for me as a child
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13:19 - 13:22to fear being swallowed by the void,
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13:22 - 13:23but it wasn't rational,
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13:23 - 13:25because being swallowed by the void
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13:25 - 13:27is not something that any of us
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13:27 - 13:31will ever live to experience.
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13:31 - 13:33Now, overcoming this bias is not easy because
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13:33 - 13:36the fear of death is so deeply embedded in us,
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13:36 - 13:41yet when we see that the fear itself is not rational,
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13:41 - 13:43and when we bring out into the open
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13:43 - 13:46the ways in which it can unconsciously bias us,
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13:46 - 13:47then we can at least start
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13:47 - 13:50to try to minimize the influence it has
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13:50 - 13:52on our lives.
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13:52 - 13:55Now, I find it helps to see life
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13:55 - 13:57as being like a book:
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13:57 - 13:59Just as a book is bounded by its covers,
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13:59 - 14:00by beginning and end,
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14:00 - 14:04so our lives are bounded by birth and death,
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14:04 - 14:08and even though a book is
limited by beginning and end, -
14:08 - 14:10it can encompass distant landscapes,
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14:10 - 14:13exotic figures, fantastic adventures.
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14:13 - 14:16And even though a book is
limited by beginning and end, -
14:16 - 14:18the characters within it
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14:18 - 14:21know no horizons.
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14:21 - 14:24They only know the moments
that make up their story, -
14:24 - 14:27even when the book is closed.
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14:27 - 14:29And so the characters of a book
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14:29 - 14:33are not afraid of reaching the last page.
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14:33 - 14:35Long John Silver is not afraid of you
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14:35 - 14:38finishing your copy of "Treasure Island."
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14:38 - 14:39And so it should be with us.
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14:39 - 14:42Imagine the book of your life,
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14:42 - 14:44its covers, its beginning and end,
and your birth and your death. -
14:44 - 14:47You can only know the moments in between,
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14:47 - 14:48the moments that make up your life.
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14:48 - 14:50It makes no sense for you to fear
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14:50 - 14:53what is outside of those covers,
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14:53 - 14:54whether before your birth
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14:54 - 14:56or after your death.
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14:56 - 14:59And you needn't worry how long the book is,
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14:59 - 15:02or whether it's a comic strip or an epic.
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15:02 - 15:04The only thing that matters
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15:04 - 15:07is that you make it a good story.
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15:07 - 15:09Thank you.
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15:09 - 15:13(Applause)
- Title:
- The 4 stories we tell ourselves about death
- Speaker:
- Stephen Cave
- Description:
-
Philosopher Stephen Cave begins with a dark but compelling question: When did you first realize you were going to die? And even more interestingly: Why do we humans so often resist the inevitability of death? In a fascinating talk Cave explores four narratives -- common across civilizations -- that we tell ourselves "in order to help us manage the terror of death."
- Video Language:
- English
- Team:
- closed TED
- Project:
- TEDTalks
- Duration:
- 15:33
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