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Subtitles and Transcript 0:11 So I've been thinking about the difference between the résumé virtues and the eulogy virtues. The résumé virtues are the ones you put on your résumé, which are the skills you bring to the marketplace. The eulogy virtues are the ones that get mentioned in the eulogy, which are deeper: who are you, in your depth, what is the nature of your relationships, are you bold, loving, dependable, consistency? And most of us, including me, would say that the eulogy virtues are the more important of the virtues. But at least in my case, are they the ones that I think about the most? And the answer is no. 0:44 So I've been thinking about that problem, and a thinker who has helped me think about it is a guy named Joseph Soloveitchik, who was a rabbi who wrote a book called "The Lonely Man Of Faith" in 1965. Soloveitchik said there are two sides of our natures, which he called Adam I and Adam II. Adam I is the worldly, ambitious, external side of our nature. He wants to build, create, create companies, create innovation. Adam II is the humble side of our nature. Adam II wants not only to do good but to be good, to live in a way internally that honors God, creation and our possibilities. Adam I wants to conquer the world. Adam II wants to hear a calling and obey the world. Adam I savors accomplishment. Adam II savors inner consistency and strength. Adam I asks how things work. Adam II asks why we're here. Adam I's motto is "success." Adam II's motto is "love, redemption and return." 1:38 And Soloveitchik argued that these two sides of our nature are at war with each other. We live in perpetual self-confrontation between the external success and the internal value. And the tricky thing, I'd say, about these two sides of our nature is they work by different logics. The external logic is an economic logic: input leads to output, risk leads to reward. The internal side of our nature is a moral logic and often an inverse logic. You have to give to receive. You have to surrender to something outside yourself to gain strength within yourself. You have to conquer the desire to get what you want. In order to fulfill yourself, you have to forget yourself. In order to find yourself, you have to lose yourself. 2:20 We happen to live in a society that favors Adam I, and often neglects Adam II. And the problem is, that turns you into a shrewd animal who treats life as a game, and you become a cold, calculating creature who slips into a sort of mediocrity where you realize there's a difference between your desired self and your actual self. You're not earning the sort of eulogy you want, you hope someone will give to you. You don't have the depth of conviction. You don't have an emotional sonorousness. You don't have commitment to tasks that would take more than a lifetime to commit. 2:55 I was reminded of a common response through history of how you build a solid Adam II, how you build a depth of character. Through history, people have gone back into their own pasts, sometimes to a precious time in their life, to their childhood, and often, the mind gravitates in the past to a moment of shame, some sin committed, some act of selfishness, an act of omission, of shallowness, the sin of anger, the sin of self-pity, trying to be a people-pleaser, a lack of courage. Adam I is built by building on your strengths. Adam II is built by fighting your weaknesses. You go into yourself, you find the sin which you've committed over and again through your life, your signature sin out of which the others emerge, and you fight that sin and you wrestle with that sin, and out of that wrestling, that suffering, then a depth of character is constructed. And we're often not taught to recognize the sin in ourselves, in that we're not taught in this culture how to wrestle with it, how to confront it, and how to combat it. We live in a culture with an Adam I mentality where we're inarticulate about Adam II. 4:12 Finally, Reinhold Niebuhr summed up the confrontation, the fully lived Adam I and Adam II life, this way: "Nothing that is worth doing can be achieved in our lifetime; therefore we must be saved by hope. Nothing which is true or beautiful or good makes complete sense in any immediate context of history; therefore we must be saved by faith. Nothing we do, however virtuous, can be accomplished alone; therefore we must be saved by love. No virtuous act is quite as virtuous from the standpoint of our friend or foe as from our own standpoint. Therefore we must be saved by that final form of love, which is forgiveness.” 4:51 Thanks. 4:53 (Applause)
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Transcript Translated by Senzos Osijek Reviewed by Ivan Stamenkovic 0:11 Dakle, razmišljao sam o razlici između životopisnih vrlina i vrlina za posmrtni govor. Životopisne vrline jesu one koje stavljate u životopis, poput vještina koje donosite na tržište. Vještine za posmrtni govor su one koje se spomenu u vašem posmrtnom govoru, koje su dublje; tko ste, vaša nutrina, obilježja vaših odnosa s drugima, jeste li hrabri, srdačni, pouzdani, dosljedni? I većina nas, uključujući i mene samog, bi rekla da su od tih dviju vrsta vrlina vrline za posmrtni govor važnije. No, bar u mom slučaju, jesu li one te o kojima najviše razmišljam? Odgovor je, ne. 0:44 Stoga sam razmišljao o tom problemu, i mislilac koji mi je pomogao u razmišljanju o tome jest Joseph Soloveitchik, i bio je rabin koji je napisao knjigu "Usamljeni vjernik" 1965. g. Soloveitchik je rekao da naše biće ima dvije strane, koje je nazivao Adam I i Adam II. Adam I je svjetovna, ambiciozna, vanjska strana naše prirode. Želi graditi, stvarati, osnivati tvrtke, uvoditi inovacije. Adam II je krotka strana čovječje prirode. Adam II ne želi samo raditi dobro nego i biti dobar, živjeti na način koji iznutra poštuje Boga, stvaranje i sve naše mogućnosti. Adam I želi pokoriti svijet. Adam II želi čuti svoj poziv i služiti svijetu. Adam I uživa u uspješnosti. Adam II uživa unutarnju dosljednost i snagu. Adam I se pita kako stvari rade. Adam II se pita zašto smo ovdje. Moto Adama I je "uspjeh." Moto Adama II je "ljubav, pokajanje i povratak." 1:38 I Soloveitchik se zalagao za to da su ove dvije strane naše prirode zaraćene, jedna protiv druge Živimo u neprekidnom samo-sukobu između vanjskog uspjeha i unutarnje vrijednosti. I problem je, rekao bih, u svezi ovih naših dviju strana, što ih navode različite logike. Vanjska logika je ekonomična logika: uzrok donosi posljedicu, rizik donosi nagradu. Nutarnja strana naše prirode je moralna logika, i počesto obrnuta logika. Trebaš dati da bi primio. Trebaš se predati nečemu izvan sebe da bi izgradio unutarnju snagu. Trebaš pokoriti želju kako bi dobio ono što želiš. Da bi se ispunio, trebaš se zaboraviti. Trebaš se izgubiti kako bi se našao. 2:20 Živimo u društvu koje daje prvenstvo Adamu I, a često zanemaruje Adama II. I problem je u tome što vas to pretvara u prepredenu životinju koja se životu odnosi kao prema igri i postajete hladno, proračunato stvorenje koje se uljulja u jednu vrstu osrednjosti u kojoj shvaćate da ima razlike između vašeg željenog 'ja' i vašeg stvarnog 'ja'. Ne zarađujete vrstu posmrtnog govora kakvog želite, za koju se nadate da će vam biti dana. Nemate dubinskih uvjerenja. Nemate emocionalni sklad, zvučnost. Niste posvećeni radnjama koje zahtijevaju posvećivanje više od jednog života. 2:55 Podsjetilo me na opći odgovor povijesti na to kako izgraditi čvrstog Adama II, kako izgraditi dubok karakter. Kroz povijest ljudi su se vraćali u vlastitu prošlost, ponekad u vrijedni trenutak u njihovom životu, u njihovo djetinjstvo, i potom često um teži u prošlosti nekom trentku srama, nekog počinjenog grijeha, nekog sebičnog čina, činu izostavljanja, plitkosti grijehu bijesa, grijehu samosažaljenja, pokušavanju da se udovolji svima, nedostatku hrabrosti, Adam I se izgrađuje izgrađivanjem svojih jakih strana. Adam II se izgrađuje borbom protiv vlastitih slabosti. Uđete u sebe, nađete grijeh koji ste počinili iznova i iznova u toku svog života, grijeh s vašim potpisom iz kojeg ostali grijesi proizlaze i borite se protiv tog grijeha i hrvate se s njim, i iz tog hrvanja, te patnje, izgrađuje se duboki karakter. I često nas ne uče prepoznati grijeh unutar nas, i nismo naučeni u ovoj kulturi kako se hrvati s njim, kako mu se suprotstaviti i kako se boriti protiv njega. Živimo u kulturi Adam I mentaliteta u kojoj smo neuki u svezi Adama II. 4:12 Na kraju, Reinhold Niebuhr je zaokružio taj sukob, potpuno proživljen život s Adamom I i Adamom II, na ovaj način: "Ništa što je vrijedno ne postiže se za našeg života; stoga nas mora spasiti nada. Ništa istinito, lijepo ili dobro nema nikakvog smisla u tom trenutnom kontekstu povijesti; stoga nas mora spasiti vjera. Ništa što učinimo, ma kako čestito, ne možemo postići sami; stoga nas mora spasiti ljubav. Ni jedan čestit čin nije tako čestit iz gledišta našeg prijatelja ili neprijatelja, kao što je iz našeg gledišta. Stoga nas mora spasiti posljednji oblik ljubavi, a to je oprost." 4:51 Hvala vam. 4:53 (Pljesak)