https://youtubetranscript.com/?v=7tQL0G2IZoc
All right, so Luca Askovic asks, you and rationality rules talked about the difference between identity and behavior. Can you elaborate more on that? What does constitute pre-Renaissance identity and how is it different from modern identity? Can you please compare examples of old identities with modern identities? And so that’s a really interesting, it’s a really interesting question. And it’s really important because one of the things that we’ve seen in the modern world, especially in the last few decades, is we’ve seen an inversion of identity, like a complete inversion of identity. Because you could say that in a traditional world, in a normal world, your identity is your place in the world, is your place in reality. And so it could be your place in all the different dynamic hierarchies of being. And so it’s like you’re a baker or it could be some position that you hold. It can be something that you do, but it also has to be like a position that you hold. And so you can, let’s say you can bake, you can make cookies and you can do that, but you can also be a baker because you have that position in society where you have a role, call it a role in society. And so usually identities are roles that we play. And so that’s why man, woman, child, all your jobs, let’s say in a traditional world, you could always also have things like different aristocracies, clergy, the different roles you play. For example, in the medieval theology, you had the three orders, those who pray, those who fight, those who work, and those were your identities. Like they were what you, it’s more than just what you do in the immediate sense. And so one of the things that has happened is not only that we have been identified with what we do, because when we talk about homosexuality, it’s even more than just what you do, it’s your desire. We are now identified with our desires. And so we’re in a weird world, upside down world, where in the traditional world, there’s something stable, which is your place in the world. It has a certain stability. It’s not 100% stable, but you have a certain stability. And then you have all the impermanent aspects of you and your desires are part of it. So for example, like being a married man or being married, that’s something which enters into your identity. It’s a place that you have, it’s a formal relationship between two people. And then you know that it’s possible, even as you’re married, to have desires for other people, it can happen. And so, but those desires are impermanent. And if you ride them through, you’re just going to get through them and you’ll continue on with your life. You have to work on focusing your desires in alignment with your identity. And so now it’s like this weird reverse thing where your identity has to be focused and put in line with your desires. And the thing is that your desires are ever changing. And especially now you’ll see it because before we had only the idea of let’s say homosexuality, but that’s going away because it’s all fluid now. It’s all about fluidity and gender fluidity, and your desires just float and can end up on anything if you let it go that way. And people realize that, but then because our desires have become the focus of identity, then all of a sudden they realize that they can’t have stable identity because the desires are just changing all the time. And so it really is a problem. Like it’s a major problem to confuse. Like I said, it’s not just behavior. Behavior already is a problem if you confuse just behavior with identity, but if you confuse desire with identity, that’s even wilder. That leads us to destruction. So, I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point. I think that’s a good point.