Understanding the Meaning Crisis

In his overview, Vervaeke articulates the meaning crisis as a widespread sensation of disconnection from the world and from one another. Even in wealthy nations such as the US and UK, rates of suicide, loneliness, and mental health issues are on the rise. The influence of video games and social media intensifies these "First World Problems," a phenomenon identified by thinkers like Nietzsche and Freud.

Vervaeke believes that the contemporary perception of life as devoid of meaning stems from a profound sense of alienation. He turns to cognitive science to illustrate how this disconnection occurs and suggests that we can counter it by engaging with more enriching experiences. He emphasizes the importance of achieving flow and peak states, which encompass a "cascade of insights" and a broader perspective that together foster wisdom and optimal connectedness between individuals and their environments.

A lack of meaning often results when individuals feel stuck in their lives. In Vervaeke's terminology, this translates to an inability to grow or challenge oneself, as one's perspective is limited by "parasitic mental processing." This paralysis arises from flawed assessments of what is relevant in one’s surroundings, preventing individuals from achieving the flow experienced by artists or athletes.

Vervaeke describes this parasitic thinking as a consequence of our brain's wiring. We operate through two primary cognitive processes: algorithms (methodical, step-by-step problem-solving) and heuristics (shortcuts that rely on biases). For example, the availability heuristic leads us to overestimate the importance of information that readily comes to mind. While this self-trust can facilitate learning, it can also mislead us, obstructing creative problem-solving and limiting our perspective.

Cognitive biases can trap us in a narrow viewpoint, akin to the tunnel vision seen in depression, resulting in a misalignment with reality. This mindset, identifying only certain factors as relevant, may need a fresh perspective to overcome its limitations, a change that is often difficult as it challenges one's self-image.

For Vervaeke, the quest for meaning is rooted in the wisdom to discern what truly connects us to the world in a beneficial manner, propelling us toward an exhilarating upward trajectory, wherein we creatively address challenges through insights. He posits that cognitive scientists can draw valuable lessons from religious traditions and ancient philosophies, as wisdom is cultivated not just through reading but by engaging in communities that promote growth in mindset and lifestyle.

Socially, the current meaning crisis can be attributed to a lack of such communities, as well as a capitalistic bias against the pursuit of wisdom for the broader public. The idea of a "death of God" compounds this issue.

Mental Health, Psychiatry, and Vervaeke's Approach

Vervaeke's insights hold considerable merit, particularly in the initial segments of his video series, where he investigates the historical evolution of the meaning crisis through Western religion and philosophy, tracing back to the Axial Age. His thorough knowledge and refusal to dismiss religion and philosophy from a purely scientific viewpoint are commendable.

However, it seems Vervaeke may be reinventing the wheel. Positioned between cognitive science and the humanities, he faces the challenge of how to differentiate his work from established psychiatric understandings of depression, which often aligns with the feeling of life lacking meaning.

Depression can manifest as anhedonia, a disinterest in life's activities, and it is prevalent across all demographics. Even affluent societies, where expectations for success and satisfaction are high, see increased rates of depression, possibly due to economic inequality and heightened competition.

Vervaeke appears to assert that the current disillusionment with faith stems from our cognitive biases and quick judgments. His unique contribution lies in advocating for a scientific diagnosis of these issues, while suggesting that religion offers potential remedies. He implies that, unlike psychiatric solutions such as medication, religious traditions have historically provided meaning, mental health, and contentment.

Nonetheless, the psychiatric perspective offers cognitive behavioral therapy as an alternative to religious solutions. If parasitic thinking is the issue, therapy can directly address harmful thoughts and foster coping skills, acting as a secular equivalent to a religious community.

Vervaeke must demonstrate that religion is empirically more effective in empowering individuals to resolve their problems if he wishes to resist the secular psychiatric approach. Both he and psychiatry share a pragmatic inclination; Vervaeke's cognitive science leans towards ancestral environments, while psychiatry focuses on contemporary social norms.

Psychiatrists intervene only when someone's suffering significantly disrupts their social functioning. Their role is to balance the individual's needs with societal values, navigating the fine line of mental health without imposing personal judgments.

While religion may offer some benefits, it also carries familiar drawbacks, such as fostering tribalism and perpetuating delusions that conflict with modern scientific understanding. To uphold his prescription of religion, Vervaeke must define wisdom in a way that distances it from the negative aspects of various religious practices.

For instance, militant extremists might experience flow states, driven by beliefs that glorify violence against modernity. Vervaeke would need to articulate whether these individuals are trapped in parasitic processing or genuinely embody wisdom and purpose.

In summary, if all religions are implicated in atrocities, as their core beliefs can be exploited by manipulative leaders, the type of religious tradition Vervaeke advocates may need to be particularly restrained. He may favor Eastern philosophies like Buddhism and Daoism, which are often less aggressive in their proselytizing.

The Nuance of Meaning: Life's Objective Absurdity

This brings us to a critical challenge for Vervaeke. Eastern religions, while pragmatic, often accept that life is fundamentally devoid of meaning. Their practices can be seen as methods of escaping the absurdities of existence, advocating for a detachment from societal expectations and the ego.

Daoism, however, presents a more optimistic view, emphasizing wisdom derived from nature. Yet, it faces a similar challenge as Aristotelian thought concerning the naturalistic fallacy—science has shown that nature lacks inherent purpose. Vervaeke's cognitive science may conflict with Daoism’s principles.

A pivotal moment in Vervaeke's lecture occurs when he asserts that the question of meaning in life is metaphorical, paralleling linguistic meaning. He suggests that just as a sentence connects to its subject, an individual's life must connect meaningfully to the world. This metaphor aligns with Daoist philosophy, which emphasizes a connection to environmental realities.

However, the progressive humanistic view suggests that we should transform our environment to fulfill our needs. This reflects the overarching technoscientific goal of civilization, where cognitive science plays a role in mastering nature through technology.

Vervaeke draws a crucial distinction between "meaning in life" and "the meaning of life." He dismisses the latter as an unproductive inquiry, suggesting that existential questions about cosmic purpose are irrelevant to the current meaning crisis. He contends that only the practical challenges of finding meaning in life warrant consideration.

This dismissal raises significant concerns. Vervaeke's reluctance to engage with the philosophical implications of life's inherent meaninglessness reveals a critical gap in his argument. He recognizes, at least subconsciously, that life lacks intrinsic value, yet he sidesteps this uncomfortable reality.

The correlation between feeling stuck in life and recognizing that nothing holds inherent worth is one that Vervaeke avoids clarifying. Even when individuals achieve flow states and broaden their horizons, they still confront the existential absurdity that underlies all human endeavors.

The dichotomy extends beyond mental processing to the tension between social functionality and the philosophical acknowledgment of our existential plight. While we may successfully navigate challenges, we remain aware of the absurdity of existence, as articulated by philosophers like Thomas Nagel.

Objectively, the universe is indifferent, amoral, and ultimately destined for destruction. Science has revealed that nature operates without inherent purpose, undermining our instinct to ascribe significance to our experiences.

The existential issue lies in the fact that subjective meanings we derive from life can be undermined by the objective meaninglessness of existence.

The Intersection of Flourishing, Creativity, and Mental Health

This dynamic explains why even accomplished and creative individuals experience depression. Mental health issues do not discriminate by social class; they affect both the affluent and the impoverished. Interestingly, wealthier nations, like the US, report higher depression rates, potentially due to economic disparities and the stress of competition.

Wealth can also induce isolation, demanding long hours and creating a relentless cycle of desires that are impossible to satisfy, ultimately leading to burnout and a lack of resilience. Creative individuals, known for their unique perspectives, often confront uncomfortable truths, which can exacerbate mental health struggles. As psychiatrist Gail Saltz notes, such disorders may even contribute to creativity by fostering divergent thinking.

Thus, the wisdom Vervaeke promotes risks being superficial, as it must navigate not only religious fervor but also the harsh realities of success in overcoming life’s challenges and nurturing creativity.

Objective Absurdity and Subjective Meaning

Returning to Vervaeke's preference for Eastern philosophies, these traditions often reject the notion of a purposeful universe. They align closely with scientific naturalism, suggesting that while we may perceive order, nature operates without reason; events occur without intended significance.

Eastern wisdom, characterized by an existential understanding of reality, can be radical and subversive. Nature is viewed as illusion, prompting adherents to renounce mundane perceptions and societal conventions.

Towards the conclusion of his talk, Vervaeke emphasizes the importance of projecting relevance in our experiences, asserting that our connection to the world is dynamic rather than static. However, this perspective raises questions about the objectivity of relevance. While he acknowledges that relevance is not solely subjective, it is shaped by our individual experiences and needs.

Vervaeke's aim is to foster a spiritual sense of connection to the world, asserting that the absence of meaning in life stems from a feeling of dislocation. He suggests that both religious and therapeutic practices can help individuals reclaim their sense of belonging and readiness for life's challenges.

Nevertheless, an underlying alienation persists, rooted in the divergence between instinctive and scientific understandings of human nature. While we find comfort in our social interactions and achievements, scientific insights reveal a more disconcerting reality.

Vervaeke cites Paulo Costa's notion of a "bubble of meaningfulness," which we can only recognize during moments of wonder or horror. While this bubble provides temporary solace, it remains a self-serving illusion overshadowed by the scientific understanding of our existence.

Ultimately, regardless of how wise or flourishing we may feel, the existential acknowledgment that our achievements are fleeting and insignificant looms large. The sense of connectedness that shields us from despair may only serve as a distraction from the objective reality of life’s indifference.

In conclusion, our engagement with the world may not align with its true state. The pursuit of meaning within our lives connects us with our biases and preferences, yet the resulting behaviors may ultimately be misguided, highlighting the tension between subjective experiences and objective truths.