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Cake day: June 13th, 2023

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  • I think a major factor was the Hellenistic age (the spread of Greek culture from the Mediterranean to Central Asia after Alexander the Great) and the “interpretatio graeca”—the practice of the Greeks (and later Romans) of merging their own polytheism with the various other forms of polytheism they encountered in the Hellenistic world. The result was that everyone from the Celts and Germans in western Europe to the Egyptians and Iranian polytheists in the Near East (but not the non-polytheistic Jews or Zoroastrians) could be assimilated into Greco-Roman culture without formally giving up their religions. But a side effect was that all religious institutions were assimilated into the state, so that when the state switched to monotheism there were no independent religious institutions to oppose it.



  • That’s one factor; objective (or Bayesian) probability is the other.

    Like, there are too many things that might be true, or that might come to pass, for me to consider all of them at once. So I filter out most of them by dissociating myself from the worlds in which they’re true: saying “I don’t believe that will happen” isn’t saying it’s impossible, it’s saying “I don’t recognize myself in the person that would happen to”.

    But the more you commit your sense of self to worlds that are tenuous or impossible, the greater the likelihood that you end up in a real situation where you no longer recognize yourself—and then you face an identity crisis.


  • I think everyone inhabits a sort of superposition of all possible worlds consistent with their sensory observations. But there are some of those possible worlds with which we identify more strongly—where we feel more ourselves. So belief is a kind of probability multiplied by self-recognition.

    For example: “We believe these truths to be self-evident, that all [people] are created equal”, etc.—it’s not an assertion of objective truth, it’s a declaration of which world we choose to live in.