Mental Models and Sense-Making

Lecture 2: Mental Models and Sense-Making

🧠 How Do Humans Make Sense of the World?

  • Humans don’t perceive reality like a camera or recording device.
  • We construct simplified mental models of the world based on:
  • Sensation: raw data from senses
  • Perception: interpretation and integration
  • Attention: filters what enters consciousness
  • These models are:
  • Filtered by motivations
  • Shaped by experience
  • Built for survival, not for truth

Key Insight: We don’t record reality; we construct a usable version of it.

🎭 Pattern Recognition and Meaning-Making

  • Pareidolia: seeing faces/animals in clouds or objects.
  • Apophenia: detecting meaningful patterns in randomness (e.g. conspiracy theories).
  • Illusions demonstrate perception vs. reality (e.g. duck-rabbit, two faces/goblet).
  • Attention is limited and spotlighted — we miss most things not in focus (e.g. gorilla basketball video).

⚡ Speed vs. Accuracy: Dual Process Model

  • Humans use two systems to process information:
  • System 1: Fast, intuitive, emotional, automatic
  • System 2: Slow, logical, deliberate, effortful
  • Names for these systems include:
  • Fast/Slow (Kahneman)
  • Heuristic/Systematic
  • Peripheral/Central
  • X-system/C-system
  • Automatic/Controlled

📚 Examples of Biases and Heuristics

  • Availability heuristic: what’s easily recalled feels more common (e.g. shark attacks).
  • Salience bias: we overweight vivid, noticeable information.
  • Stereotyping: fast processing based on traits, e.g., “Linda the feminist bank teller.”
  • Prospect Theory: people fear losses more than they value gains.
  • Bad is Stronger than Good: negative events have stronger psychological impact than positive ones.

🧩 Scripts, Schemas, and Priming

  • Scripts: automatic sequences of behavior (e.g. restaurant order of service).
  • Schemas: mental frameworks for interpreting events (e.g. using baseball schema for cricket).
  • Priming: subtle cues activate schemas (e.g. “Scotland” → bagpipes).

🏠 Motivation Shapes Perception

  • Motivation influences how we interpret the same environment:
  • Buyer sees granite countertops
  • Burglar sees entry points
  • Investor sees cash flow
  • Inspector sees foundation flaws

🔁 Cognitive Dissonance and Internal Consistency

  • Cognitive Dissonance: discomfort from conflicting beliefs/behaviors
  • We reduce dissonance by:
  1. Changing a belief
  2. Changing importance
  3. Adding a new cognition
  • Examples:
  • Smoking: “I smoke” + “Smoking kills” → “I only smoke socially” or “I exercise.”

👥 Shared Reality and Social Construction

  • Our view of reality is shaped by group consensus.
  • Sherif’s Autokinetic Effect: ambiguous visual stimulus led groups to converge on a shared “truth,” which persisted across generations.
  • Festinger’s “When Prophecy Fails”: cult maintained belief after failed apocalypse through rationalization and proselytizing.

💡 Final Takeaways

  • We are sense-making animals who:
  • Construct simplified, usable models of reality
  • Favor fast processing unless effort is made
  • Strive for inner and social consistency
  • Science and controlled thinking help us update inaccurate models
  • Find allies when you perceive something different — shared belief strengthens confidence

Roots of Psychology

Lecture 1: Roots of Psychology

🧠 What is Psychology?

  • Etymology:
  • Psyche = soul (Greek)
  • Logos = rational study
  • → Psychology = “The rational study of the soul”
  • Modern psychology = study of human behavior, perception, memory, relationships, cognition, and emotion
  • Psychology is not about weighing souls; it’s about understanding the human condition

🏛️ Ancient Roots of Psychology

Plato’s Allegory of the Cave

  • People chained in a cave watch shadows on a wall, believing them to be reality
  • One escapes, discovers light, sun, grass, and true world
  • Returns to tell the others—gets rejected as insane
  • Key takeaways:
  • Our perception is limited and filtered
  • Truth is difficult and socially risky
  • Personal growth = seeing beyond illusion
  • Captures: development, social conformity, awakening

Plato’s Allegory of the Chariot

  • Charioteer pulled by two horses:
  • One noble (aspiration)
  • One base/slovenly (desire)
  • Represents motivational conflict
  • Later mirrored in Freud’s ego/id and Jung’s shadow
  • Life = internal conflict, tug-of-war between higher/lower nature

Heraclitus

  • “You can’t step in the same river twice”
  • The world and self are constantly changing
  • The self is a dynamic process, not a fixed object

🏥 Early Medical Models

  • Humors: Ancient Greek medicine linked mood to body fluids (e.g. black bile = melancholia = depression)
  • Foundations for later theories of mental illness

🔁 Renaissance Thought

  • Descartes:
  • Cogito ergo sum — “I think, therefore I am”
  • Introduced mind-body dualism
    • Mind ≠ body (a view still influencing psychology)
  • Suggested humans have souls, unlike animals
  • Literature also played a role:
  • Freud and others read Shakespeare, Goethe, Mary Shelley
  • e.g. Hamlet’s “To be or not to be” → Oedipal tension

🧪 Founders of Modern Psychology

Wilhelm Wundt

  • German physiologist
  • Founded the first psychology lab
  • Focus: structuralism — breaking down mental processes into components
  • Collaborated with:
  • Fechner: just noticeable difference
  • Helmholtz: perception

William James

  • American philosopher/psychologist
  • Founder of functionalism
  • Emphasis on purpose/adaptation of mental processes
  • Interested in:
  • Habit (inspired by frog reflexes)
  • Religious experience, mysticism (via nitrous oxide)
  • Ghosts (seriously)
  • Wrote The Varieties of Religious Experience

Sigmund Freud

  • Physician and neurologist
  • Founder of psychoanalysis
  • Key ideas:
  • Talking cure (via patient Anna O)
  • Unconscious mind
  • Drives: Eros (life) vs Thanatos (death)
  • Influenced by Schopenhauer & Nietzsche

Ivan Pavlov

  • Russian physiologist
  • Classical conditioning
  • Bell + food → dog salivates
  • Foundation for behaviorism

📈 20th Century Psychology

Behaviorism

  • John Watson
  • Famous Little Albert experiment (fear conditioning)
  • Left academia → advertising
  • B.F. Skinner
  • Operant conditioning (Skinner box)
    • Behavior shaped by reinforcement schedules
  • Wrote Walden Two (utopian behavioral society)

Attitudes & Measurement

  • L.L. Thurstone
  • Measured attitudes using scales
  • Laid foundation for modern surveys & evaluations

Social Psychology

  • Kurt Lewin
  • Democratic vs authoritarian vs laissez-faire leadership
  • Founded group behavior studies, especially post-WWII

Humanism

  • Abraham Maslow, Carl Rogers
  • Hierarchy of needs, self-actualization
  • Roots of modern therapy and self-help

Cognitive Revolution (1960s–80s)

  • Mind as an information processor
  • Influenced by rise of computers
  • Topics: memory, perception, decision-making

Neuroscience Boom (1990s+)

  • Neuroimaging (fMRI, MEG, EEG)
  • ‘Decade of the Brain’ → massive funding
  • Mapping brain functions + linking to behavior

🧬 Psychology Today: Multi-Level Analysis

To study something like depression, psychologists might look at:

  • Molecular level: neurotransmitters (e.g. serotonin)
  • Genetics: hereditary patterns
  • Brain structure/function: fMRI, white matter, etc.
  • Physiology: vagus nerve, heart rate, etc.
  • Cognition: thought patterns, biases
  • Self & identity: self-esteem, personality traits
  • Relationships: romantic/family/friend dynamics
  • Group dynamics: workplace, teams
  • Cultural influences: societal norms
  • Environment: light exposure (e.g. SAD)
  • Spiritual/metaphysical levels (e.g. Jung’s collective unconscious)

🔬 What Makes Psychology a Science?

  • Use of the scientific method
  • Define clear constructs (e.g. happiness, ego threat)
  • Develop measurements (surveys, lab procedures)
  • Seek:
  • Correlation (what goes with what)
  • Causation (experiments: manipulation & control)
  • Mechanisms (why something happens)
  • Moderators (what changes the effect)

🧭 Fields in Psychology

  • Experimental Psychology (lab-based)
  • Cognitive Psychology
  • Social Psychology
  • Personality Psychology
  • Developmental Psychology
  • Clinical Psychology
  • Industrial/Organizational Psychology
  • Behavioral Neuroscience
  • Cognitive Neuroscience

🎯 Two Types of Psychology

  • Outside Psychology: understanding & controlling behavior (e.g. Skinner)
  • Inside Psychology: self-growth, self-discovery, healing (e.g. Rogers, Maslow)

🧍 About the Lecturer

  • Background: Freudian, philosophical roots → science
  • Studied:
  • Narcissism, ego threat, self-enhancement
  • Shamanic medicine, psychedelics, wealth science
  • Collaborated with:
  • Jean Twenge (generational change)
  • Josh Miller (clinical psychology)

🧠 Final Encouragement

  • Don’t be intimidated by psychology or science
  • Use Google Scholar:
  • Search “[topic] + review paper” or “meta-analysis”
  • Read primary sources—don’t rely solely on interpreters

Beauty and Life

Lecture 8: Beauty and Life

Reconnecting the Spiritual and the Scientific

  • To address the meaning crisis, we must reconnect the spiritual and scientific worlds.
  • Avoid prioritizing one over the other or dichotomizing them, or we risk falling into nihilism.
  • Sammon provides a detailed historical argument tracing beauty from Plato to Aquinas.

Beauty as Between (Beauty as Metaxu)

  • Beauty resides between truth and goodness, holding them together like glue.
  • The final chapter of Sammon’s book is titled “Beauty as Between,” summarizing its metaxu nature.

Sammon’s Seven Characteristics of Beauty

  1. Beauty is transcendent plenitude
  • Beauty overflows cognition, an excess of intelligibility.
  1. Beauty is a principle of determination
  • Makes things present and discernible, gives clarity and shine.
  1. Beauty is the good becoming true
  • Relevance connects what’s true and good for you.
  1. Beauty enables anagoge (intellectual ascension)
  • Powers cognitive ascent.
  1. Beauty is intelligibility prior to determination
  • Ontological excess prior to cognition; mysterious plenitude.
  1. Beauty is the whole in the part
  • Emphasized by Spinoza: each part is in every whole and vice versa.
  • Intellectual beauty as seen in scientia intuitiva.
  • Mutual interpenetration between cognition and being.
  1. Beauty is the community of being
  • Derived from “common unity,” i.e., participation in the One.
  • Has political and cultural implications for how we relate.

The Turn to D.C. Schindler

  • Schindler’s book chapter: The Primacy of Beauty, The Centrality of Goodness, and The Ultimacy of Truth (2013)
  • Developed further in Love and the Postmodern Predicament (2018)

Schindler’s Influences

  • William Desmond (Being as metaxu)
  • Heidegger (Truth as aletheia)
  • von Balthasar (Beauty as theological core)
  • Aquinas (Good, True, Beautiful)

Schindler’s Framework: Primacy, Centrality, Ultimacy

  • Beauty: The primacy of experience; prepares and motivates reason
  • Goodness: The centrality of being; fullness and anagoge
  • Truth: The ultimacy; realization and correspondence

Love and Being

  • Love is not emotion — it’s an existential mode of reciprocal opening.
  • Falling in love with being is central to solving the meaning crisis.
  • Not about loving every thing, but about loving being itself.

Propositions Cannot Solve the Meaning Crisis

  • Propositional knowing is insufficient.
  • Meaning arises from non-propositional knowing:
  • Participatory, perspectival, procedural.
  • Love is the mode that binds non-egoic connectedness to the most real.

Sacredness Through Beauty and Love

  • Sacredness: Connection to what is most real, transformative, and normative.
  • “Beauty is a foretaste of being’s good truth.” — D.C. Schindler
  • Through beauty, we attune the soul to reality.
  • Reciprocal indwelling: Being and loving are fused.

Recovering Beauty

  • Recovery isn’t just getting back — it’s re-seeing.
  • Tolkien’s idea of recovery: adopting new lenses to return and see home anew.
  • Art, poetry, and myth help us recover reality.

Creation, Giving, and Making Love

  • Beyond having and being modes — a co-creative mode.
  • Making love is not making an object — it’s reciprocal transformation.
  • Shared reverence for the relationship’s beauty sustains commitment.

Collective Consciousness?

  • Rover scientists: embody imaginal identity with machine.
  • Group intelligence arises — collective intelligence, not necessarily collective consciousness.
  • Extended mind theory: cognitive agency distributed across systems.

Existence, God, and the One

  • Al-wujud al-ladhi la yujad — “the existence that does not exist”
  • The One is pure relationality, not a substance.
  • Dissolve the question: existence doesn’t have to mean objecthood.

Beauty and Art

  • Beauty not in the object or the subject but in the relation.
  • Latent beauty exists in potential relational structure — not as a property.

Deconstruction and Relevance Realization

  • Derrida’s différance = Vervaeke’s relevance realization
  • Derrida rightly critiques propositional tyranny.
  • But relevance realization isn’t trapped in semiotic deferral.
  • You can deconstruct postmodernism itself.

Final Message:

To overcome nihilism, disconnection, and the crises of modernity, we must learn to fall deeply in love with being itself. Beauty is not ornamental — it is essential. It is the bridge that binds goodness and truth. Through beauty, we participate in being. Through love, we realize beauty. This is the recovery of cosmos — a world not of things, but of sacred relations.

Central Practice:

Fall in love with being. Live the solution, not just think it.

Beauty and Transcendence

Lecture 7: Beauty and Transcendence

Review and Recap

  • Beauty is not fully objective or subjective. Like relevance and insight, it arises through a transjective relationship—between mind and world.
  • Kant sees beauty as a free play between imagination and understanding. This is the imaginal process.
  • Gesture and conceptual metaphor exemplify the imaginal, integrating sensory and conceptual modes.
  • This points to 4E cognitive science: cognition is embodied, embedded, enacted, and extended.
  • Michael Anderson and Barbara Tversky show how cognition is exaptive: repurposing sensorimotor capacities for abstract thinking.

The Four Kinds of Knowing (4Ps)

  1. Propositional (Dianoia) – knowing that, stored in semantic memory.
  2. Procedural (Techne) – knowing how, stored in procedural memory.
  3. Perspectival (Noesis) – knowing what it is like, in episodic memory.
  4. Participatory (Gnosis) – knowing by being with, rooted in your self-identity.
  • All non-propositional forms support the propositional.
  • Virtue depends on all four. It’s not just belief or rules, but embodied skills, perspectives, and identity.

Love and Beauty as Metaxu

  • Love is not a feeling or emotion. It is an existential mode: a participatory binding of agent and arena.
  • Beauty and love are metaxu—they bridge the finite and the transcendent.
  • Holding this duality (Plato calls this tonos) is vital: emphasizing only finitude leads to despair; emphasizing only transcendence leads to hubris.
  • Beauty-love-anagoge work together to help us inhabit our finite transcendence.

Logos and Reason

  • Logos: not merely logic, but the organizing principle, proportion, speech, intelligibility.
  • Hyland (following Plato): beauty makes space for logos, between dianoia and noesis.
  • This dialogos (back-and-forth between silence and speech) keeps us from nihilism.

Brendan Thomas Sammon & William Desmond

  • Desmond: primary experience of being is metaxu—both familiar and mysterious.
  • Sammon: influenced by Christian Neoplatonism and Desmond.

Crash Course on Neoplatonism

  • Integration of:
  • Aristotelian science – taxonomy, organizing categories (e.g., mammals, reptiles, etc.)
  • Platonic spirituality – contemplative anagoge (ascent and return)
  • Stoic ethics – internalizing Socratic dialogos to cultivate virtue
  • Plotinus: what’s at the top of the hierarchy? Not a thing, but the power of One-ing.
  • Later Neoplatonists: not just top-down emanation but bottom-up emergence.
  • The grammar of cognition and the grammar of being are the same.
  • Participating in this structure brings flow, connectedness, and meaning in life.

Is the One God?

  • Schellenberg defines the sacred as triple transcendent:
  1. Ultimately real
  2. Ultimately transformative
  3. Ultimately normative
  • The One meets these three criteria and thus can be considered God in a non-theistic, metaxu sense.
  • Compatible with Dao, Sunyata, and God—bridging religion and secularity.

Critique of Christian Neoplatonism

  • Sammon sees incarnation as Christianity’s solution to bridging the spiritual and the physical.
  • Vervaeke is cautious: this approach may still operate within a two-worlds mythology (natural/supernatural).
  • He suggests considering:
  • Islamic Sufism: names of God bridge physical and spiritual
  • Zen: dissolves the dualism entirely
  • Proposes a synthesis: Zen Neoplatonism – dissolving the two-worlds framing while preserving the depth.

Dionysus and Aquinas

  • Dionysus: one of God’s most important names is Beauty.
  • Beauty is not just a label for God—it’s how God is God.
  • Beauty is the metaxu of plenitude (transcendence) and determinate objects (immanence).

Aquinas on the Transcendentals

  • Beauty binds the Good and the True:
  • The Good is the fullness of being, most transformative, most real.
  • The True is determinate content, most intelligible.
  • Beauty draws determinate things into fuller meaning and draws us toward the inexhaustible.

Beauty is the imaginal realization of the good into the true and the true into the good.

  • The True, Good, and Beautiful interpenetrate and mutually reveal being.
  • This triad is called the Transcendentals.
  • Around this triad is mystery—for Aquinas, that mystery is God.

Closing Insight

  • Beauty is not a thing to define, but a process of metaxu.
  • Beauty binds, reveals, guides, and transforms.
  • To live beautifully is to live between—to love wisely, to engage in anagoge, and to remember our finite transcendence.

“Beauty is the glue of the cosmos, the light by which we see the good and the true, and the invitation to become fully human.”

Beauty and Knowledge

Lecture 6 – Beauty and Knowledge

Dianoia and Noesis

  • Dianoia: Discursive reasoning, logical, propositional, conceptual.
  • Noesis: Successful noticing (e.g., “reading the room”). It prioritizes what is salient in a flowing, perspectival way. Deep insight, mindsight.
  • We need multiple types of knowing. Beauty relates deeply to noesis.
  • Beauty is profound noticing.

The Four Ps of Knowing (4E Cognitive Science)

  1. Propositional Knowing (Dianoia)
  • Knowing that something is true.
  • Stored in semantic memory.
  • Yields beliefs and conviction.
  1. Procedural Knowing (Techne)
  • Knowing how to do something.
  • Stored in procedural memory.
  • Yields skills.
  • Success = power (in the sense of reliability, efficacy).
  1. Perspectival Knowing (Noesis)
  • Knowing what it’s like to be here now, in this context.
  • Stored in episodic memory.
  • Yields situational awareness and insight.
  • Success = realization (truth as presence).
  1. Participatory Knowing (Gnosis)
  • Knowing by being in relationship with the world.
  • Memory = selfhood (how roles and identity cohere).
  • Success = belonging (meaning in life).

Dependency Chain:

  • Participatory → Perspectival → Procedural → Propositional
  • Wisdom and virtue require all four types.

Socratic Dialogues and Non-Propositional Knowing

  • Plato’s dialogues frustrate us if we expect clear definitions (e.g., of honesty).
  • Socrates uses dialogues to evoke awareness of non-propositional knowledge.
  • Beauty awakens us to these layers of knowing.

The Allegory of the Cave and Anagoge

  • Anagoge: A loop of inner transformation and deeper insight into reality.
  • The freed person ascends from illusion to reality (sunlight), returns transformed.
  • This cycle is reciprocal opening:
  • As you open to reality, it opens to you.
  • As you organize the psyche, you perceive more clearly.

Contrast: Reciprocal Narrowing

  • Addiction as a looping closure:
  • World and self both lose depth.
  • Leads to loss of agency.

Meta-Desires and Fulfillment

  1. Peace of mind (inner harmony).
  2. Contact with reality (truth).
  • Anagoge fulfills both: harmonizing psyche + deeper connection with being.

Love and Beauty

  • Symposium: Diotima’s ladder of love is anagoge through beauty.
  • Beauty-love develops from particular persons to universal principles.
  • Beauty and love are metaxu (between):
  • Between presence and absence, desire and fulfillment.

Finitude and Transcendence (Hyland)

  • Human beings are inherently metaxu:
  • Finite: Fragile, temporal.
  • Transcendent: Capable of insight, nobility.
  • Holding both together is tonos, creative tension.

Political Implications

  • Left (finitude): Compassion, shared vulnerability.
  • Right (transcendence): Nobility, virtue, maturation.
  • When polarized (not held together), we lose humanity.

Dianoia and Noesis in Dialogue

  • Speech without noesis: Empty chatter, nihilism.
  • Noesis without dialogue: Isolation, disconnection.
  • True logos requires back-and-forth (dia-logue).

Logos as Metaxu

  • Logos is:
  • Rationality (not just logic).
  • Proportionality, relationship.
  • A principle organizing reality and speech.
  • Bounded by non-discursive experience (suchness + moreness).

Beauty as Re-Inhabiting Humanity

  • Beauty brings us back to:
  • Non-propositional knowing.
  • Shared logos.
  • Space for self-transformation.

Crash Course on Neoplatonism (via Sammon & Desmond)

  • Neoplatonism = Platonic spirituality + Aristotelian science + Stoic ethics
  • Aristotle: Categorization of reality (reality as layered, nested).
  • Plato: Anagoge (spiritual ascent).
  • Stoics: Cultivation of virtue via internalized Socratic dialogos.

The One (Plotinus)

  • Not a “thing” but the power of one-ing (integration).
  • Transcends categories, both actual and potential.
  • Participatory knowing of the One = God as Beauty

Top-Down and Bottom-Up

  • Being is structured via interpenetrating processes:
  • Emanation (top-down)
  • Emergence (bottom-up)
  • Logos flows in both directions.

Deep Participatory Knowing

  • Contemplative practice (theoria) enacts alignment of psyche with being.
  • This gives us:
  • Deep meaning.
  • Virtue.
  • Love and beauty.
  • Fulfillment.

Beauty as the Participatory Knowing of God

  • Beauty is not just pleasing.
  • It’s a relevance realization, a call to transformation.
  • Properly understood, beauty is:
  • Participatory.
  • Transcendent.
  • Finite.
  • Real.

Final Reflection

  • The loss of logos as deep reason (not mere logic) has led to:
  • Shallow beauty.
  • Nihilism.
  • Political polarization.
  • To reclaim our humanity:
  • Rediscover metaxu.
  • Practice anagoge.
  • Honor the between of love and beauty.
  • Dialogue in logos.

Next: Brendan Thomas Sammon and Desmond on The God Who Is Beauty.

Beauty and Perception

Beauty and Perception

Welcome back to Lecture 5 of the Primacy of Beauty. In the last session, we explored Scarry’s work and developed a framework for plausibility, identifying it as foundational to rationality and cognition. We outlined:

  • Convergence → Trustworthiness
  • Elegance → Power
  • Compression → Invariant extraction
  • Variation → Deep learning
  • Precedent-seeking & setting → Normativity
  • Coherence → Informative structure
  • Balance → Holistic harmony

These components form the scaffolding of what we experience as something that “makes sense” and deserves serious attention. Beauty, then, was defined as a species of plausibility: an emergence of embodied, enacted, evolving existential plausibility occurring within an imaginal, flowing niche of mutual belonging and relevance realization.

Beauty as Preparation for Truth and Goodness

Beauty, according to Scarry and Han, is not just decorative or superficial—it trains us for deeper pursuits:

  • It prepares us for truth by nurturing discernment, clarity, and metacognitive flexibility.
  • It prepares us for justice by promoting unselfing, fairness, and proportionality.

Beauty motivates us to care about something beyond ourselves. It becomes an ally of both truth and the good.

Sedivy and the Ineffable Intelligibility of Beauty

Sonia Sedivy brings this further by emphasizing beauty’s ineffable nature—its excess of intelligibility. Like insight and flow, beauty cannot be captured by static concepts. It eludes closure.

Beauty, as Sedivy emphasizes, lifts facts into intelligibility.

Beauty brings elasticity and expansion to our minds. While Sedivy doesn’t emphasize back-and-forth plausibility or insight/flow as Vervaeke does, she zeroes in on the connection between perception and conception.

Presence and the Presencing of Plenitude

We explored the dual structure of perception:

  • Moreness: The sense that the thing is part of a larger relational field.
  • Suchness: The immediate here-now-thisness of direct presence.

Michael Polanyi and Esther Lightcap Meek argue that perception gives us a touchstone for reality—a presencing of plenitude. This is what makes something feel real.

In perception, we contact—not just represent—reality.

The question Sedivy then takes up (with Kant) is:

How does this inexhaustible plenitude become intelligible within conceptual thought?

Kant and the Imagination

Kant distinguishes between:

  • Normal cognition: Categorical, rule-governed projection onto perception.
  • Beauty: A free, reciprocal play between imagination and understanding.

This “free play” makes us aware of the non-rule-based, imaginative dimension of cognition. Beauty reveals to us that we are capable of ongoing meaning-making, and it does so through non-algorithmic resonance, not fixed rules.

This gives rise to the promise of beauty:

“Don’t be afraid. You can always translate perception into conception.”

Even in the face of horror—where this promise breaks down—the reassurance from beauty helps us endure.

Beauty reassures us that intelligibility will return.

Beauty as Emergent Relevance Realization

Vervaeke reframes Kant’s insight:

Beauty is the celebratory realization of relevance realization not failing.

In predictive processing terms: beauty shows us that our brains can successfully transform the flood of perceptual input into coherent meaning.

Roger Scruton puts it poetically:

“In the experience of beauty, the world comes home to us, and us to the world.”

Conceptual Metaphor and Gesture: Imaginal Bridges

To ground this in cognitive science, Vervaeke draws from:

  • Lakoff and Johnson: Conceptual metaphors (e.g., grasping an idea, rising up to truth) structure our abstract thought using sensory-motor experience.
  • Susan Goldin-Meadow: Gesture is not decoration—it’s essential to cognition.

This implies that metaphor and gesture are imaginal processes that bridge perception and conception.

Dance is embodied metaphor. Poetry is linguistic gesture.

Beauty flows through this entire fabric of thought. It’s not extra—it’s foundational.

Exaptation and Cognitive Reuse

Using insights from Michael Anderson and Barbara Tversky, Vervaeke describes how the brain:

  • Reuses biological and cognitive machinery (e.g., balance → justice) through exaptation.
  • The cerebellum, originally for motor control, is repurposed in meditation and metaphor.

Beauty arises from transjective imaginal exaptation—neither top-down nor bottom-up.

Wittgenstein, Knowing-How, and Procedural Insight

Sedivy turns to Wittgenstein to critique Kant’s reliance on rules. Wittgenstein’s rule-following paradox:

  • Rules don’t specify their own application.
  • Procedural knowledge (knowing how) underlies propositional knowledge (knowing that).

Judging appropriateness requires relevance realization, not just algorithmic logic.

We thus see beauty as something ineffable, grounded in non-propositional, procedural awareness.

Toward Plato: Beauty and the Metaxu

This leads us back to Plato, via Drew Hyland:

  • Beauty is found between (metaxu) dianoia (discursive thought) and noesis (direct apprehension).
  • Betweenness is not a flaw, but a feature—it’s foundational.

Human beings live in this between: animals and gods, perception and reason, body and soul.

Plato sees beauty not as an abstract ideal, but as a lived bridge between modes of knowing.

Final Reflection

Beauty, then, is not ornamental. It is ontological. It reassures us, draws us into deeper reality, and affirms that our capacity for meaning-making is trustworthy. It is not captured in definitions, but enacted through our very being.

We now return, through a long detour of philosophy, back to Plato—where the question of beauty becomes central to understanding who we are and how we should live.

Beauty and Meaning

Lecture 4: Beauty and Meaning

The Imaginal and Rationality

To be rational and reasonable, one must be metacognitive. That means knowing how to think about thinking and navigating the imaginal—your internal simulation of the minds of others. As children, we develop this capacity by imitating how others pay attention to us. This internalized awareness matures into self-reflection.

To be rational, you must also imagine your future self, and form a caring relationship with that imagined version. Experiments show that people who vividly imagine their future selves as loved ones are more likely to make rational long-term decisions (e.g., saving for retirement).

Beauty is a powerful trainer of rationality. It motivates, awakens attention, and binds cognition to emotional salience. It prepares us for both truth and justice.

Beauty and Justice

Scarry highlights how beauty unselfs us. It shifts our focus from egocentric perception to care for something beyond ourselves. This is essential for justice, which requires objectivity and detachment from narrow self-interest.

Iris Murdoch put it well:

“Anything which alters consciousness in the direction of unselfishness, objectivity, and realism is to be connected to virtue.”

Beauty cultivates this through its power to:

  • Decenter the self (Solomon Effect)
  • Balance perspective
  • Frame reality proportionally

Interestingly, the word fair refers both to justice and beauty, revealing a deep linguistic and conceptual connection.

The Inseparability of the True, the Good, and the Beautiful

Scarry and others argue for the ancient view that truth, goodness, and beauty are interrelated. You can’t sincerely pursue one without invoking the others.

Even a scientist who claims to be indifferent to beauty is often subconsciously guided by it. Many of the greatest scientific theories were held onto because they were beautiful—plausible in a deeply felt, transjective way—before the evidence arrived.

This sets us up for the next philosopher in our journey: Sonia Sedivy.

Sedivy on Beauty

Sedivy, in her book Beauty and the End of Art, argues that beauty has an excess of intelligibility—it makes sense beyond what can be articulated. We can’t reduce beauty to language or conceptual categories.

Scarry once said:

“A beautiful thing lifts facts into intelligibility.”

Sedivy builds on this, asserting that beauty makes cognition and consciousness more elastic and plastic, helping us develop a more capacious awareness.

However, Sedivy focuses more on the link between perception and presence than the broader phenomenology of beauty described by Scarry.

Plenitude as Presencing

When we perceive something fully present before us, two things happen:

  1. We sense that it has more properties than we can grasp—moreness.
  2. We understand it through its relations to other things—suchness.

These two poles—moreness and suchness—are interwoven in perception. This leads to plenitude, the inexhaustible intelligibility of reality, presencing before us in the here and now.

This, according to Polanyi (and developed by Esther Meek), is our contact with reality—our touchstone for what’s real.

We use two kinds of language to mark realness:

  • Confirmation (evidence, coherence)
  • Realization (insight, transformation)

Beauty binds both. It is ordered surprise. It grounds and astonishes us at once.

The Ineffability of Beauty and Insight

Much like insight, beauty is ineffable. It can’t be fully explained, only experienced. You can’t describe the beauty of a sunset or a piece of music without diluting it.

Our cognition requires definitions and concepts, but reality itself exceeds both. Beauty reminds us of this, and helps us navigate it.

Sedivy uses Kant and Wittgenstein to explain this. Kant proposed that we don’t passively receive the world—we structure it through our mind. But when we experience beauty, something different happens.

Kant called it:

“A free and harmonious interplay between imagination and understanding.”

In beauty, the imaginal becomes more than a bridge. It becomes the dance itself.

Beauty as the Bridge Between Perception and Understanding

Beauty, according to Sedivy, teaches us how to link perception to understanding—how to move from the particular to the universal without flattening the uniqueness of experience.

Kant’s reciprocal stimulation—where imagination and understanding feed each other—sets the stage for beauty to teach us how to think reality.

This prepares us for a return to Plato, whose influence shaped so many thinkers from Augustine to Aquinas. Plato sees beauty as a portal to the transcendent, to the true and the good. But rather than leap there directly, we’ve walked a long road—through Han, Scarry, and Sedivy—only to find that the ancient view still calls to us.

Beauty, in the end, is not decoration. It is the educator of reason, the companion of truth, and the foundation of justice.

Beauty teaches us to see, to love, to know, and to become.

Beauty and Understanding

Beauty and Understanding

Lecture 3 of The Primacy of Beauty

Welcome back. In this lecture, we move deeper into the philosophical and cognitive structure of beauty, continuing from our exploration in Lectures 1 and 2.

🧠 Review of the Argument So Far

Previously, we examined:

  • The Fall of Beauty due to:
  • The hermeneutics of suspicion
  • The reduction of beauty to aesthetics (the smooth, the shocking, the self-expressive)
  • Darwinian byproducts (sexual attraction alone)
  • Modal confusion (having vs. being)
  • The Imaginal & Transjective:
  • Beauty is not merely subjective or objective, but transjective—a dynamic coupling between subject and world.
  • Related phenomena: insight, flow, fluency, niche construction, salience landscaping, sizing up, affordances
  • Elaine Scarry’s Five Characteristics of Beauty:
  1. Sacredness
  2. Unprecedentedness
  3. Life-giving / Life-saving
  4. Provocation of wonder
  5. Clear discernibility (splendor, claritas)

We concluded that beauty is a dynamic, participatory event—a realization and enactment of a new way of being coupled to the world.

✨ Scarry’s Spider Structure

Scarry illustrates a moment of beauty through the image of a tree:

  • The tree shines forth (phenomenology = “to shine”)
  • Your mind races backward to past experiences, searching for precedent
  • Your mind races forward, projecting new possibilities
  • This is a living dynamism between memory and anticipation, precedent and promise

This structure is key to understanding beauty. It maps to how we evaluate plausibility.

🔍 The Primacy of Plausibility

Vervaeke introduces a cognitive framework for plausibility:

What is plausibility?

  • Not probability (empirical likelihood)
  • But: “That makes good sense.”
    → “I understand it. I take it seriously.”

The Spider Web Model

Four key dimensions of plausibility:

  1. Convergence (Trustworthiness):
  • Multiple independent sources converging → less chance of bias
  • E.g., multisensory input (sight + sound + touch)
  1. Elegance (Power):
  • A model that explains many things across many domains
  • Elegance = simplicity with reach
  1. Balance:
  • Too little forward reach = triviality
  • Too much forward reach, not enough support = far-fetched
  1. Coherence (Gestalt):
  • The model must hang together structurally and functionally
  • A bird isn’t a random collection of feathers and wings—it’s a gestalt

If all four conditions are satisfied, the result is:

Deep Understanding

And when this structure shines and moves us, we may experience it as:

Beauty

🌀 Protecting Against Triviality, Bullshit, and Far-Fetchedness

Vervaeke connects this to our ability to:

  • Resist triviality (true but irrelevant)
  • Detect bullshit (statements designed to bypass concern for truth)
  • Avoid far-fetched theories (elegance without trust)

Plausibility is the shield against these. Beauty participates in this shielding when it teaches us to care about clarity and coherence.

🤖 Deep Learning, Evolution, and the Imaginal

Deep learning systems (like GPT) and evolution follow a cycle:

  • Compression: Data convergence → invariants
  • Variation: Generate new forms based on the invariants
  • Selection: Which variations fit reality?

Beauty works similarly. It is an imaginal flowing niche construction. We see, we are moved, we are changed. A new agent-arena relationship is opened up.

Beauty = The emergence of an embodied, enacted, evolving existential plausibility.

🪞 Beauty as Both Sacred and Real

Beauty has a mysterious double character:

  • It shines clearly — we feel its impact in the now
  • It withdraws into mystery — there’s always more to discover

Two dimensions of plenitude:

  • Moreness — more aspects than we can grasp at once
  • Suchness — the thing’s uniqueness before all categories

Beauty draws us both into the particular and beyond to the transcendent.

🧭 Beauty and the Pursuit of Truth

According to Scarry and Han (via Heidegger):

  • Beauty is not truth, but an ally to truth
  • Beauty is the plausible presencing of aletheia (unconcealedness)
  • It makes us reflect on:
  • Our salience landscapes
  • Our framing
  • Our perspectives

“You must change your life.” — Rilke

Beauty demands reverence. It teaches:

  • Wonder over curiosity
  • Reasonableness over rationality
  • Proportion over proof
  • Perspective over possession

Beauty is a schoolhouse for becoming more rational and more reasonable.

🔚 Summary

  • Beauty shares the phenomenological structure of plausibility
  • It opens new ways of seeing, being, and relating
  • It is transjective: a dance between the self and the world
  • It is both clarity and mystery
  • It orients us to truth, justice, and reverence
  • It educates our relevance realization, helping us become more deeply human

Beauty is not subjective. It is not flat. It is the participatory enactment of deep meaning—a shimmering gateway to a more intelligible, more sacred world.

Next Lecture: We will explore how beauty connects to the good, and how the ancient alignment between beauty, truth, and goodness can be recovered in our time.

The Return to Beauty

The Primacy of Beauty – Dr. John Vervaeke

Lecture 2: The Return to Beauty

🧠 Relevance Realization: The Core of Intelligence

Modern cognitive science and early AI research (Newell & Simon) revealed that solving problems is not about having more information—it’s about knowing what information matters.
This process is called relevance realization.

  • Every problem has an initial state, goal state, and path constraints.
  • In complex problems (like chess), the number of possible paths is astronomically large.
  • Humans solve problems not by brute force, but by intuitively ignoring most of the space and homing in on relevance.

“Obviousness is not a feature of the world—it’s a cognitive achievement.”

🧭 Transjective Reality: Not Subjective, Not Objective

Dr. Vervaeke introduces the concept of transjectivity—a fittingness between agent and arena.

  • Relevance, affordances, adaptivity, insight, and meaning are not found in us or in the world.
  • They emerge from the relationship between us and the world.
  • This breaks the false binary of “subjective vs. objective.”

“You don’t detect relevance. You realize it.”

💡 Insight as Frame-Breaking + Frame-Making

Insight is when we break out of an old frame and reframe the situation in a new way.

  • The classic “nine-dot problem” shows how hidden assumptions block insight.
  • Realization involves a perceptual and conceptual shift.
  • Insight = fluency spike in relevance realization.

Beauty may be the perceptual equivalent of insight—a moment where the world opens up and shines with intelligibility.

🎵 The Imaginal Realm

Using Henry Corbin’s distinction:

  • Imaginary: Passive mental images (e.g. picturing a sailboat).
  • Imaginal: Active perception through a symbolic lens (e.g. a child becoming Superman while playing).

Beauty, like insight and flow, occurs in the imaginal space—where perception, meaning, and transformation meet.

🎮 Flow: A Cascade of Insights

The flow state (from sports, music, improv, etc.) is a state of continuous, evolving insight.

  • Time distorts, ego vanishes, attention sharpens.
  • Flow isn’t just productive—it feels beautiful.
  • Flow is “unselfing”—you become more alive, less self-centered.

“Flow reveals the ego is not necessary for optimal agency.”

🎇 Beauty as Realization

What do fluency, insight, and flow all have in common?

  • They reveal something real.
  • They produce joy, clarity, connectedness.
  • They happen through participation, not passive observation.

Beauty, then, is a cognitive event. It emerges when we participate in a reality that exceeds us, and feel ourselves changed by it.

“Beauty is imaginal, flowing niche construction.”

📚 The Return to Beauty: Elaine Scarry’s Five Features

Dr. Vervaeke introduces Elaine Scarry’s On Beauty and Being Just — a key text in modern beauty theory.

She identifies five qualities of beauty:

  1. Beauty is Sacred
  • It evokes reverence and mystery.
  • Beauty feels like an encounter with something beyond.
  1. Beauty is Unprecedented
  • We feel struck by it: “I’ve never seen anything like this.”
  • Like insight, it breaks our habitual frames.
  1. Beauty is Life-Giving
  • It revitalizes us.
  • Augustine called beauty “a plank in the waves”—a life raft in chaos.
  1. Beauty Evokes Reflection
  • It makes us wonder, question, grow.
  • Wonder is deeper than curiosity—it changes how we see ourselves and the world.
  1. Beauty Has Clear Discernibility
  • It reveals things as intelligible.
  • Like Aquinas’s claritas, beauty brings splendor and luminous insight.

🧩 Beauty and Meaning in Life

Scarry’s beauty isn’t semantic or decorative—it’s existential.
Beauty gives us meaning in life, which research shows is built on:

  • Purpose
  • Coherence (the world must be intelligible)
  • Significance
  • Mattering

We want beauty to exist even if we don’t.
We believe beauty connects us to reality.
We feel deeply connected to beautiful experiences.

“Beauty demands reverence—it transforms perception into participation.”

🕊️ Beauty vs. The Smooth

We don’t want a flat, smooth, predictable world.
We want a world that’s alive, responsive, inexhaustible.

Beauty is not just pleasant—it’s necessary.

  • It helps us mature.
  • It corrects our errors.
  • It opens us to mystery.
  • It returns us to life.

🧵 Summary Points to Remember

  • Beauty is not subjective—it’s transjective.
  • Insight, fluency, and flow all link beauty to intelligence and reality.
  • Beauty helps us frame and reframe the world—it brings us alive.
  • Elaine Scarry identifies five sacred traits of beauty.
  • Beauty is not a luxury—it is vital to meaning, growth, and connectedness.

➡️ Looking Ahead

In the next lecture, we’ll continue with Scarry and connect beauty with truth, goodness, and justice — the classical transcendentals.

“Beauty is not in the eye of the beholder—it is in the bond between the beholder and the world.”

The Decline of Beauty

The Primacy of Beauty – Dr. John Vervaeke

Lecture 1: The Decline of Beauty

🎨 What Happened to Beauty?

Beauty once held a sacred place in human experience.
Plato, Dionysius, Augustine, and Aquinas all saw beauty as a name of God, not just a quality of appearances.
It was considered a way in which truth occurred — a disclosure of reality.

“God is not just beautiful. God is beauty.” – Augustine

Today, however, beauty has fallen.
We don’t treat it as sacred. We treat it as subjective preference, or worse, as consumer indulgence.

🧠 The Hermeneutics of Suspicion

Modern thinkers like Nietzsche, Marx, and Freud taught us to distrust appearances.
This is the “hermeneutics of suspicion” — the idea that everything hides an agenda.

We’ve been trained to believe:

  • Appearances deceive.
  • Meaning is projection.
  • Nothing is what it seems.

But this skepticism depends on its opposite — the idea that some appearances actually disclose reality.

“You can’t call something an illusion unless you compare it to something real.”

📸 Beauty as Disclosure

The ancients saw beauty as the moment of realization — when something appears, and we suddenly see what is true.

  • Not just aesthetic pleasure.
  • A moment of insight.
  • A revelation of realness.

This is beauty not as decoration, but as transformation.

🧴 The Aesthetics of the Smooth

Philosopher Byung-Chul Han critiques how modern society replaces beauty with smoothness:

  • No friction.
  • No resistance.
  • Easy, clean, consumable.

From phones to interfaces to pornography, the world is designed to go down easy.

“The smooth is the enemy of mystery.”

🍑 Pornography and Modal Confusion

Porn is a metaphor for our approach to beauty today:

  • It reduces the other to a consumable object.
  • It hides reality behind total availability.
  • It removes mystery and challenge.

This leads to modal confusion:

  • Treating being-needs (love, truth, beauty) as having-needs (possession, consumption).
  • Trying to “have” beauty instead of becoming through it.

💍 Mystery vs. Problem

Beauty is mysterious — not a puzzle to solve, but a depth to dwell in.

  • A problem ends when solved.
  • A mystery invites endless contemplation.

“You want your partner to be a mystery—not a solved problem.”

🪞 Contemplation, Not Consumption

We don’t just consume beauty—we contemplate it.

  • Consumption says: Take it in.
  • Contemplation says: Be changed by it.

Beauty is a calling. It’s kallos in Greek: to call forth.

🧠 Fromm’s Modes: Having vs. Being

Erich Fromm identifies two existential modes:

  • Having Mode: Control, possess, consume.
  • Being Mode: Grow, become, mature.

Beauty only appears in the being mode.

“When we treat being-needs with having-mode strategies, we corrupt them.”

🧠 The Cognitive Science of Beauty

Modern psychology supports the depth of beauty through fluency research:

  • When something is easier to process, we perceive it as more true and beautiful.
  • This is domain-general — it applies across art, text, language, etc.
  • Suggests beauty is tied to cognition, not just emotion or biology.

🧠 Beauty, Intelligence, and Intelligibility

Dr. Vervaeke connects beauty to:

  • General Intelligence — the ability to solve diverse problems.
  • Anticipation — our ability to predict and prepare.
  • Relevance Realization — the cognitive act of discovering what matters.

All of these help us realize what is intelligible — a deep form of truth.

🌌 The Imaginal vs. Imaginary

Drawing on philosopher Henry Corbin, Vervaeke introduces:

  • Imaginary – passive, image-as-object (like imagining a sailboat).
  • Imaginal – active, image-as-lens (like a child becoming Superman).

The imaginal realm is where beauty happens:

  • It’s between perception and imagination.
  • Between top-down prediction and bottom-up data.
  • It’s how we see through into depth.

🧠 Fluency and Depth

Modern beauty has become:

  • Flat
  • Shallow
  • Smooth
  • Subjective

But true beauty invites us into:

  • Depth
  • Challenge
  • Mystery
  • Meaning

🧵 Summary Points to Remember

  • Beauty once meant disclosure of being and sacredness.
  • Modernity replaced it with suspicion and surface.
  • The “smooth” world hides mystery, depth, and transformation.
  • Beauty belongs to the being mode, not the having mode.
  • It requires contemplation, not consumption.
  • Cognitive science confirms beauty is tied to fluency, anticipation, and relevance.
  • The imaginal is the space where beauty truly lives.

➡️ Next Lecture
We’ll go deeper into the ancient concept of beauty as a path to truth and the good.

“Beauty is not a luxury — it’s the call to become fully real.”

Saint Augustine – City of God

City of God by Saint Augustine

Author: Saint Augustine
Original Title: De Civitate Dei
Written: c. 413–426 AD
Translation (Penguin Classics): Henry Bettenson
Genre: Christian Philosophy, Theology, Apologetics
Edition: Penguin Classics, featuring a medieval illumination of heaven and the saints

Introduction: Why Read City of God?

Saint Augustine’s City of God is one of the most influential works in Christian theology, political philosophy, and the Western intellectual tradition. Written in response to the sack of Rome by the Visigoths in 410 AD, Augustine provides a sweeping narrative and argument defending Christianity against pagan critiques and lays out a vision of two symbolic cities:

“Two loves have made two cities: the love of self, even to the contempt of God, made the earthly city; the love of God, even to the contempt of self, made the heavenly city.”
— Book XIV, Chapter 28

Historical Context

  • Fall of Rome (410 AD): Rome was sacked by the Visigoths, which shook the ancient world. Many Romans blamed Christianity for weakening the empire.
  • Pagan vs. Christian Debate: Pagans claimed abandoning the old gods brought divine punishment. Augustine responds with a theological and historical treatise.
  • Augustine’s Aim: To show that the City of Man (Rome) was always destined to fall, and only the City of God (the heavenly kingdom) is eternal.

Structural Overview

The work is divided into 22 books and falls into two major parts:

Books I–X: The Refutation of Paganism

  • Books I–V: Refutes the idea that pagan gods protected Rome.
  • Books VI–X: Examines the nature of Roman religion and philosophy, arguing their gods were immoral and impotent.

Books XI–XXII: The Construction of the Christian Philosophy of History

  • Books XI–XIV: Explores the origins of the two cities (Heavenly and Earthly).
  • Books XV–XVIII: Describes the development of the two cities through biblical history.
  • Books XIX–XXII: Looks to the final destiny—peace in the City of God and judgment for the City of Man.

Major Themes

1. The Two Cities

  • City of God: Formed by love of God; spiritual, eternal.
  • City of Man: Formed by love of self; temporal, doomed to pass.

2. The Problem of Evil

  • Evil is not a created thing, but a perversion of good.
  • The fall of Rome is part of God’s greater providential plan.

3. Divine Providence

  • History has a purpose. God uses even destruction to bring about spiritual truth.

4. The Vanity of Earthly Glory

  • Earthly achievements, empires, and pleasures are fleeting.
  • Eternal reward lies only in God’s kingdom.

5. Biblical Interpretation

  • Augustine uses Scripture allegorically and literally to trace the arc of human history.

Key Concepts and Quotes

  • “Two loves have made two cities…” (Book XIV.28)
  • Original Sin & Human Nature: Humanity is fallen and needs grace.
  • True Peace: Only found in eternal communion with God.
  • Critique of Rome: Roman glory was built on violence and pride, not virtue.

Suggested Biblical Passages to Read Alongside

To better understand Augustine’s references and logic:

  • Genesis 1–11 – Creation, Fall, Cain & Abel, Noah (Books XI–XV)
  • Exodus 20 – The Ten Commandments
  • Psalms 2, 14, 37, 46 – On justice and divine kingship
  • Matthew 5–7 – The Beatitudes and ethics of the City of God
  • Romans 5 & 8 – Original sin and salvation
  • Revelation 21–22 – New Jerusalem and the final destiny

How to Approach Reading

  • Slow and Steady: This is a dense book. Take your time.
  • Use Marginal Notes: Highlight key ideas and biblical references.
  • Pair with Commentary: Use scholarly introductions and study notes.
  • Reflect After Each Book: Ask: What is Augustine saying about the human condition? About God’s justice?

Questions for Reflection

  1. What does Augustine mean by “peace” and how does it differ from Roman ideals?
  2. How does Augustine’s interpretation of history contrast with pagan historians?
  3. Do you see parallels between Augustine’s world and our modern society?
  4. What is the role of suffering in the City of God?

Why It Matters Today

City of God is not just a theological masterpiece—it’s a lens for viewing history, politics, and purpose. Augustine invites us to detach from worldly obsessions and orient our lives toward eternal truth. In an age of decline, his message was a call to look beyond catastrophe and see God’s hand guiding everything toward redemption.

“Thus the earthly city glories in itself, the heavenly city glories in the Lord.”
— Book XVIII, Chapter 54

God’s Angels

God’s Angels

A list of major angels in Christian tradition, revered for their roles as messengers, warriors, and protectors of divine order.

1. Michael

  • Title: Archangel
  • Role: Leader of Heaven’s armies
  • Symbolizes: Justice, strength, divine protection

2. Gabriel

  • Title: Archangel
  • Role: Messenger of God; announced the births of John the Baptist and Jesus
  • Symbolizes: Revelation, purity, divine communication

3. Raphael

  • Title: Archangel
  • Role: Healer and guide; appears in the Book of Tobit
  • Symbolizes: Healing, guidance, compassion

4. Uriel

  • Title: Archangel (in apocryphal texts)
  • Role: Angel of wisdom and the sun; guards Eden’s gates
  • Symbolizes: Illumination, insight, truth

5. Abdiel

  • Title: Seraph (in Paradise Lost)
  • Role: Loyal angel who stands against Satan
  • Symbolizes: Faithfulness, moral courage, obedience

6. Seraphim

  • Role: Angels who worship before God’s throne
  • Symbolizes: Divine love, holiness, burning devotion

7. Cherubim

  • Role: Guardians of sacred spaces (e.g., Eden)
  • Symbolizes: Knowledge, mystery, divine guardianship

Note: The number and names of angels vary depending on religious tradition (Christian, Jewish, Islamic, etc.), but the above are some of the most commonly recognized in Christian theology and literature.

CONSECRATE YOUR LIFE

The word consecrate comes from Latin:

  • con- = together, thoroughly
  • sacer = sacred, holy
  • -are (verb suffix) = to make

So, consecrate literally means “to make holy together” or “to dedicate as sacred.”

In Latin, the verb is consecrare, meaning to make sacred, dedicate, hallow, or devote.

It’s often used in religious or ceremonial contexts—like consecrating an altar, a church, or even a person to a sacred role.

Vitality fuels creativity

Pretty simple stuff- just sleep deep, stay outdoors walking all day, and eat lots of meat before you sleep. With overflowing vitality comes an overflow of creative output-

  • Sleep
  • Outdoors
  • Meat

Why Play Is the Secret to Great Street Photography

Why Play Is the Secret to Great Street Photography

What’s poppin, people? It’s Dante.
Getting my morning started here in the Centennial Arboretum, right in the heart of Philadelphia.

Practice Photography Like It’s Day One

Today I’m thinking about the philosophy of play—what it means to me as an artist, photographer, street photographer… whatever you want to call it.

“Photography is practice. Every day is day one. Return to being an amateur.”

Treat each morning like a miniature birthday—you’ve just been born again.
Treat each night like a miniature death—assume you may not wake up.

This mindset fuels gratitude.
It gives you that exuberance for life just from walking outside, feeling the air, seeing the trees, hearing the drizzle.

Everything becomes novel again.
Everything becomes play.

Burnout Comes from Forgetting to Play

The longer you shoot, the easier it is to think:

  • “I’ve seen it all.”
  • “I’ve done it all.”
  • “There’s nothing left to photograph.”

But that’s false.

“The ultimate aim of street photography is to uplift the ordinary to an extraordinary height.”

To do that? You have to return to being a child.

The Childlike Artist

Children are fearless. They’re curious.

I remember as a kid in the Wissahickon:

  • Climbing trees to the canopy
  • Building teepees and spears
  • Pretending to be a hero, exploring the forest

That’s what we need to channel.

“Float through chaos on a featherbed, and put order to that chaos by embracing the unknown openly.”

Physical Play = Visual Play

Photography is physical.

  • Drop low like a child
  • Use macro mode
  • Shoot from below, shoot from above
  • Photograph details: dew drops, leaf veins, stone textures

Children explore because everything is new.
Be that again.

“Increase your curiosity. Embrace the small things. Affirm life through playful photography.”

Style = Vision

Photographic style isn’t:

  • Black and white
  • Color
  • Subject matter

Style is vision.

“It’s what you include—and what you exclude—that reveals your soul.”

So photograph with curiosity.
Let your soul guide you.
Make your photography a visual diary, not a portfolio.

The Art of Wandering

When I walk the park, I see kids playing.

  • Throwing rocks
  • Picking mushrooms
  • Running with sticks

They don’t need fancy tools or plans.
They tinker, explore, break, build.

That’s photography too.

“Treat the world like a canvas. Tinker like a child. Photograph like a wanderer.”

A Moment with Goethe

Right now I’m looking at a sculpture of Goethe.

I drop low.
I isolate him with leaves in the background.
I look at him in wonder and awe.

That’s play.

That’s art.

Detach from Results

“Don’t be hardened by what you’ve seen. Don’t chase what a photo should be.”

Detach from the result.
Ask why.
Affirm life.

Over time, your vision and your soul will reveal themselves in your photographs.

Final Thought: Return to Play

  • Be curious.
  • Be fearless.
  • Be present.
  • Be a child.

“Photography isn’t about proving anything. It’s about playing—every day.”

Hope something I said today inspired you to go out there and practice your photography.

Peace.

How to Have a Creative Breakthrough

To have a breakthrough creatively in the modern world one must remove a few things firstly:

  1. Delete Instagram
  2. Stop watching YouTube
  3. No texting/phone calls/etc.
  4. Quit reading the news

Then, turn inward:

  • Spend at least a year or more in solitude
  • Hike in the woods and spend time in nature as much as possible
  • Read ancient texts
  • Create from an autotelic state

Once you start creating from this state of complete detachment from not only the outcome of photography, but the noise of the modern world, your authentic voice will emerge over time.

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