https://youtubetranscript.com/?v=2tr9nl1Qmtc
All right, so if you’re watching this, this is a video in case you have not heard yet about the famous underground movement called Dialectic Indi-Diologos and the Practice Course, the Circling Indi-Diologos Course, which is a thing that we’re going to be teaching with our buddy John Vervecky and this is our third time doing it and it’s happening this weekend. So we wanted to just give a shout out in case you haven’t heard about it yet, that it’s happening this weekend and so you have until Friday to sign up and that’s what we’re going to be up to and this is a part of, I would say, that this is a response and an exemplification of an ongoing practice that is addressing what, I mean it’s more than this, but it’s also addressing what John would call the meaning crisis, nihilism, and also I’ve been thinking about just this sense of, you know, it’s just such a weird thing to have religion going away, right? It’s like it’s going away and what this may be an attempt at something like, not a replacement of it, but some kind of way of getting at something that religion needs to get at with us as a culture and also, and what’s so interesting to me is that it’s a philosophical practice, but by philosophical we mean in the original sense of the word, right? Phileasophia, right? This sense of a communal intimacy, right? And a closeness, right? And then turning towards wisdom, phileasophia, the love of friendship and wisdom and those two things go together and sing well, thus philosophy, but it’s also a sense in which philosophy being the conversation that is the conversation that a human being is and so whether or not it’s like, it’s not like, it’s not like, like consider that philosophy isn’t a conversation that’s, that you could either have or not have, that it’s like it is the conversation that fundamentally is about being human, right? And so you’re always in some sense a philosophical position in the world, right? And situating itself and so this course is layering an ecology of practices from mindfulness to contemplation to circling to dialectic into dialogos, which is the final practice that we do on Sunday. So come on, come on down. Yeah, that’s great, Guy. That’s pretty comprehensive. I’ll just add, even though this practice, dialectic into dialogos, it’s culminating. So it basically uses all of the practices from the circling to the meditation and contemplation to the philosophical fellowship, all of the other practices, which each have their own independent value, obviously, are preparatory. And so there’s very much a sequence, a very purposeful sequence to all of these exercises. And even though dialectic into dialogos picks up on the ancient tradition of Socratic dialogue, and is very much like that, it’s certainly not identical to it, but it very much has evolved from that model. As you say, it’s an exercise of using the relational sociability between people, the intimacy of those relationships, and the art of conversation as a way of accessing the conversation, like you say, I like the way you put that the conversation that we are using the conversation that we have to access the conversation that we are the dialogue as the position that we stand in relation to the backdrop of life, the mood that we live through, and and access things that are so fundamental that it’s difficult to see and get at them without having some kind of mechanism at our disposal to help pry open the door of that a little bit. And to make present what’s usually implicit, but is very, very hard to bring to the fore, when we’re by ourselves, trying to somehow graduate our thinking, or try to to kind of dislodge ourselves from certain patterns of thinking and feeling that are very difficult, because they’re so they become so automated. And this practice is a way of helping to dislodge us from those patterns, by putting us in relation to a practice that can change the way not only that we relate to other people, but but also to ourselves. And so there are a lot of things going on at the same time, it’s a very difficult thing to describe. And it’s the kind of thing that can only be appreciated by, by doing it, as with so many other things. I might say to that, even though, as you said, it’s philosophy, not in the scholarly sense, not in the purely cerebral sense, but it is a very embodied practice. Obviously, the virtuality of the medium, what I mean by embodied has much more to do with the fact that it involves all of the dimensions of relating, not simply an intellectual dimension of relating. But that doesn’t mean that you need any kind of philosophical literacy to attend. It’s really important that that be understood. In fact, to some degree, philosophical literacy can, it can help at times, but it can also disadvantage, because you can get a little we can get a bit stuck in our own heads, when we’re so focused on being correct, or we’re so focused on sort of the, the, the propositional form of knowing that we can begin to neglect the others. And this is one that involves all four. So for those who know John’s topology of the four ways of knowing, this access is all for it means to access all four, it does not remain within the propositional. And because of that, it’s not just an exercise in intellectual debate, it’s fact, it’s not debate at all. So you don’t need to have that, you don’t need to be fluent in the history of philosophy to appreciate this, you don’t need that at all. It’s very important to know that. And that’s the thing about, I really like that, that sense is you can is you can hear in, in the way that Chris is describing it. It’s, it’s not, it’s not an abstract, it’s not about abstractions. Right? It’s not about it’s not about just intellectually thinking, it’s about the most basic, intimate, so close, it’s difficult to see it so close, it’s concealed in its very obviousness. Getting at that and having that be a be a conflict, like to see it and be confronted by it, right, and be in the presence of it. That’s really what we’re talking about. So it’s really, what we’re really talking about is, is like being alive. So the only criteria is that if you if you’re someone who finds themselves already always in a world, caring about the world and totally, and sometimes and mildly perplexed about that whole situation of being you, you’re the perfect person. As I would say, I seek, I seek you, I seek to move you from confusion to being utterly perplexed. That’s our yeah. Yes, yes. Yes. Exactly. Exactly. And that, and if that and if that sounds somewhat painful, it it hurts good. It hurts good. Absolutely. Exactly. Stop at support. So logistics are, it starts at, I think it’s 10 a.m. and goes till 4 p.m. Pacific Standard Time. Yep. And it’s, everything’s on Zoom. All right. So links for everything in the show notes below. That’s where to register. And we’ll see you there. Hope to see you there. Yeah, absolutely. Bye. Cool.