Key Moments
Luke Burgis on Mimetic Desire, Catholicism, and the Age of Social Contagion
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Key Moments
AI is poised to weaken social contagion by enabling personalized learning, but its unchecked influence and effective altruism's narrow focus pose risks. The solution may lie in fostering community and rediscovering beauty.
Key Insights
AI could lead to highly customized and personalized education, fostering autodidacticism and moving away from mimetic processes.
The "achievement subject" mentality, driven by a Calvinist idea of constant doing and achieving, has negatively impacted the West, leading to unhappiness and a decline in family structures.
Dostoevsky's "Demons" is a more accurate diagnosis of societal ills than Thomas Mann, as it diagnoses psychic and spiritual issues arising from rampant social contagion.
The effectiveness of effective altruism is questioned due to an unclear definition of effectiveness and a materialistic focus that neglects the quality of relationships and culture.
Technology, particularly algorithms and social media, significantly exacerbates political polarization between genders by increasing differences and creating false perceptions.
The Clooney Institute aims to build a talent network and artist colony for individuals with a religious sensibility, focused on developing innovations at the intersection of Athens, Jerusalem, and Silicon Valley.
AI's dual role in weakening social contagion and transforming learning
Luke Burgis posits that the age of information is transitioning to an age of intelligence, with AI playing a crucial role in weakening social contagion. He argues that AI will enable highly personalized education and learning experiences, allowing individuals, especially autodidacts, to follow ideas to their conclusions without relying on mimetic processes. This personalization, by facilitating deep intellectual exploration outside of groupthink, could lead to a less contagious and more individualistic pursuit of knowledge. Burgis is personally excited by AI's potential to reveal his own blind spots and limitations by analyzing his work and suggesting implications across various domains. This technological advancement could be a significant factor in shifting society away from its current "age of pessimism."
The "achievement subject" and the decline of Western well-being
Burgis identifies the "achievement subject" mentality, a concept from Byung-Chul Han's "The Burnout Society," as a primary driver of unhappiness in the Anglo-American world, particularly the US. This mentality, rooted in a Calvinist work ethic, instills a constant pressure to achieve and do, overshadowing fundamental elements of a good life like strong family structures and genuine joy. Burgis contrasts this with the perceived greater sense of joy and optimism among Italians, despite their economic challenges, suggesting that Western societies need to re-evaluate this relentless pursuit of achievement. The decline in family structures and fertility rates is presented as a symptom of this internalizing of constant pressure.
Dostoevsky's "Demons" as a diagnosis of social contagion's psychic toll
When discussing critiques of modernity, Burgis leans towards Dostoevsky, specifically his novel "Demons," as a more accurate diagnosis of the psychic and spiritual consequences of social contagion. Having written a book on social contagion, Burgis finds Dostoevsky's portrayal of how these forces can run rampant at a personal and societal level particularly insightful. He describes the "demonic" element, whether interpreted literally or metaphorically, as being characterized by social contagion. This contrasts with Thomas Mann, whom he finds sympathetic but less potent in diagnosing the deep psychological and spiritual damage that unchecked social contagion can inflict upon individuals and communities.
The risk of overthinking mimetic theory and losing touch with reality
Burgis acknowledges a potential pitfall of engaging with his work, or any significant idea: overthinking it to the point of becoming a "theory of everything" or "psychologizing everything." This can lead to losing sight of concrete realities and immediate circumstances. He uses the example of novelists who, after learning about mimetic desire, might feel their creative ideas are no longer original but merely mimetic. The antidote, he suggests, is not to stop reflecting but to avoid excessive analysis and to reconnect with the particulars of life. He likens this to efficient markets theory, where belief, even if true, might not be beneficial.
Technology's exacerbation of gender polarization
Burgis attributes a significant portion of the growing political and aesthetic divide between men and women to technology. He argues that algorithms and social media platforms selectively expose users to content based on perceived gender preferences, thereby increasing polarization. Furthermore, he notes how technology has altered the way men and women meet and form perceptions, often leading to the formation of preferences before genuine human encounters. This algorithmic sorting exacerbates existing differences and hinders common understanding, which Burgis believes is crucial as men and women are distinct yet complementary.
Critique of effective altruism's narrow focus
Burgis expresses skepticism towards effective altruism, particularly concerning its definition of "effectiveness" and its ultimate goals. He worries that the philosophy is too materialistic and fails to account for crucial aspects of life, such as the quality of relationships, depth, and culture. He suggests that effective altruism often prioritizes measurable outcomes over intangible, yet vital, human experiences. He implies that his framework, which considers factors like relational depth and cultural nuances, could offer a more holistic understanding of human well-being than what he perceives as the limited scope of effective altruism.
The need for intermediary institutions and the embrace of community
If granted dictatorial power, Burgis would prioritize rebuilding intermediary institutions between individuals and the state. He believes that communities thrive when they possess these "in-between" spaces, such as third places or other mediating organizations. As a specific proposal, he suggests funding jazz clubs in every city with over 100,000 people, envisioning them as spaces that foster connection and reconciliation between men and women through shared cultural experiences and social interaction. He also advocates for making pornography taboo, suggesting the introduction of friction into its accessibility, citing its detrimental effects on young men and women.
The Clooney Institute's mission: a network for trans-personal innovation
Burgis describes the Clooney Institute as an effort to build a talent network and an artist colony. It seeks individuals with a religious sensibility, an openness to the transcendent, intelligence, and a commitment to serious ideas, aiming to foster innovation. The institute operates as a 'bat signal' to attract like-minded people and encourages collaboration at the intersection of Athens (classical wisdom), Jerusalem (religious thought), and Silicon Valley (technological innovation). Burgis believes that by nurturing this network and investing in its talent, the institute can contribute to the development of significant cultural, aesthetic, and community-building initiatives in the future, drawing inspiration from the historical significance and innovative spirit of the original Benedictine Cluny monastery.
Mentioned in This Episode
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Common Questions
Mimetic desire, as theorized by Rene Girard, is the idea that we desire things because others desire them. This can lead to social contagion, where trends and behaviors spread rapidly through imitation, often unconsciously.
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Mentioned in this video
Cardinal whose advice on vocational discernment is mentioned.
Author of 'Wanting' and 'The One and the 99', director and founder of the Clooney Institute, and assistant professor of practice at Catholic University.
A contemporary philosopher whose concept of the 'achievement subject' and book 'The Burnout Society' are cited as explanations for unhappiness in the West.
An author whose critique of modernity is compared to Dostoevsky's.
Theorist of mimetic desire, whose work on mimetic theory and desire is discussed. Burgis notes Girard himself worried about his theory becoming mimetic.
Founder of the Jesuits, whose work on discernment is referenced in the context of AI development and virtue ethics.
Author of 'The Italians', whose observations on Italian culture, particularly the distinction between North and South and the role of status, are discussed.
A Pixar animator involved in 'Toy Story' whose storytelling masterclass in Rome inspired Burgis to pursue creative and aesthetic endeavors.
Theologian known for his work on theological aesthetics, influencing Burgis's view of the relationship between beauty, truth, and faith.
Media theorist whose ideas on the impact of media are acknowledged in the context of changing forms of written word and AI's influence.
Saint whose phrase 'faith seeking understanding' is mentioned by Burgis in relation to his approach to Catholicism.
Mentioned as an influential figure on the political right, contributing to the rise of mimetic anti-Semitism.
Mentioned as a figure who 'died a slow death in public over many years,' serving as a contrast to Ben Sass's potentially faster public end.
Commented that UFOs might be demons, a view Burgis finds plausible.
A Polish saint whose diaries detailed claimed personal revelations from Jesus, including visions for the Divine Mercy painting.
Burgis's best-selling book discussing mimetic desire.
Luke Burgis's recent work exploring identity formation amidst social contagion.
A book by Byung-Chul Han that diagnoses societal problems related to the 'achievement subject' and constant striving.
Dostoevsky's novel, which diagnoses the psychic and spiritual impact of rampant social contagion.
A publication mentioned for an article discussing young women's dissatisfaction with men encountered via dating apps in Britain.
A book by Luigi Barzini offering insights into Italian culture.
Contains a Gnostic version of the parable of the lost sheep, which Burgis contrasts with the canonical version.
An organization founded by Luke Burgis aiming to build a talent network for individuals with religious sensibilities open to the transcendent.
The institution where Luke Burgis serves as an assistant professor of practice in the business school.
An order founded by Ignatius of Loyola, whose work on discernment is relevant to discussions on AI ethics and virtue.
Mentioned as an example of a belief system based on the idea of continually acquiring more hidden knowledge.
An AI company for which Burgis declined to consult, citing concerns about their motivations and the framing of the request.
Animation studio where Matthew Luhn worked, whose storytelling masterclass influenced Burgis.
A prominent investment bank where Burgis, as a 23-year-old, aspired to work, reflecting his past ambition.
A philosophy that Burgis critiques for being overly materialistic and not accounting for relational depth or culture, and for its unclear definition of 'effectiveness'.
Burgis finds beauty and mystery in Eastern Orthodox liturgy, contrasting it with the modern church's mimicry of the world.
A Marian apparition that Burgis speculates could be a model for future supernatural events.
A city in Italy that Burgis considers underrated and a potential 'escape fantasy' location due to its charm, history, and culture.
A city in Italy that Burgis considers a gem and uses as a test for compatibility with others, despite its perceived dirtiness.
The area where Burgis lived while studying in Rome, described as a challenging but formative environment for people of faith.
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