We can also work with probabilities. Of course underneath them there is the same question of validity. But this way we already can be more relaxed. Eventually we do what is suggested: dance with reality.
In Hindu philosophy we also acknowledge the ephemeral nature of our existence. The world around us is destined for change and there are no certainties. The method to navigate this uncertain world is to develop a sense of detachment and do our duty without getting attached to the outcomes. To that extent you are free and at peace with ourselves.
The only difference , I find, is that Hinduism contends that what we see as phenomena is the multiplicity of a singular reality. One has to realise this universal reality by discarding the limited self. I agree that this is a construct by which we try to make sense of a seemingly meaningless world.
Leaving aside the metaphysics the practical suggestions offered by Hinduism’s are very similar to the ones indicated in the above essay.
What strikes me is that you frame uncertainty as something that arrives — an uninvited guest. But what if the opposite is the real problem? What if most of us never get to feel the tremor at all, because the systems we live inside have pre-answered every question before we can ask it? The calendar, the metric, the performance review — these don’t just distract us from uncertainty. They install a false floor over the quicksand. You never feel it shift because you never touch the ground.
In my book Qualia Extinction I argue that the real cost isn’t that certainty crumbles. It’s that we’ve built an infrastructure so thorough that crumbling never happens. The disorientation you describe is a gift indeed. It’s the formatted life — the one where everything has already been measured, scored, and optimised — that should terrify us. Not because it’s wrong, but because it’s comfortable enough that the questions stop forming.
We can also work with probabilities. Of course underneath them there is the same question of validity. But this way we already can be more relaxed. Eventually we do what is suggested: dance with reality.
In Hindu philosophy we also acknowledge the ephemeral nature of our existence. The world around us is destined for change and there are no certainties. The method to navigate this uncertain world is to develop a sense of detachment and do our duty without getting attached to the outcomes. To that extent you are free and at peace with ourselves.
The only difference , I find, is that Hinduism contends that what we see as phenomena is the multiplicity of a singular reality. One has to realise this universal reality by discarding the limited self. I agree that this is a construct by which we try to make sense of a seemingly meaningless world.
Leaving aside the metaphysics the practical suggestions offered by Hinduism’s are very similar to the ones indicated in the above essay.
What strikes me is that you frame uncertainty as something that arrives — an uninvited guest. But what if the opposite is the real problem? What if most of us never get to feel the tremor at all, because the systems we live inside have pre-answered every question before we can ask it? The calendar, the metric, the performance review — these don’t just distract us from uncertainty. They install a false floor over the quicksand. You never feel it shift because you never touch the ground.
In my book Qualia Extinction I argue that the real cost isn’t that certainty crumbles. It’s that we’ve built an infrastructure so thorough that crumbling never happens. The disorientation you describe is a gift indeed. It’s the formatted life — the one where everything has already been measured, scored, and optimised — that should terrify us. Not because it’s wrong, but because it’s comfortable enough that the questions stop forming.
Very well made and documented article