Our society will face this problem soon, and so it is important to discuss now: can humans marry machines?
Why did people buy all that Nutella? And how can we explain it?
Frequently, people will conflate the views of sociobiology with evolutionary psychology, and misunderstand the level of analysis that evolutionary psychology operates on; they will say that certain behaviors are adaptive rather than saying certain functions reflect a physiological adaptation (Buss, 2016). These distinctions are subtle and need to be understood in order to see the differences between the two disciplines: namely, evo-psych and sociobiology. As such, I will first outline the difference between an adaptation and adaptiveness, and then I will highlight the differences between evo-psych and sociobiology.
Recently, the idea that Trump is mentally unhealthy has gained a lot of buzz. Psychologists and Psychiatrists are now coming forth to claim that Trump is mentally unstable and so cannot be in the white house any further due to him being a mental health risk.
There is a traditional view of love that perhaps nearly everyone is familiar with: namely, the love of a particular. We love particular people, particular places, and particular foods. We invest wholeheartedly into those particulars which have won, through thick and thin, our affections. This way of love has a wide range of wondrous benefits, all of which we are most apt to ramble on about; since we are all the experts on this type of love. However, there is an inevitable depression for those who love particulars, and this depression stems from the traditional view of love.
There is an infamous saying amongst westerners, a saying which is practiced far less than it is uttered: namely, short-term pain, long-term gain. This phrase is very much similar to notions that regard the future as possessing happiness; that is, one acquires reward in some near or distant future by enduring periods of pain: suffer now and then receive the bounty of thy suffering later.
Let us consider the cons, the risks, that are associated with the intuitive conception of happiness, especially those that are never explicitly declared. These risks roam the most unconscious parts of our mind, and it is up to each of us to light a path throughout our own unconscious, a path which illuminates and makes visible those pernicious unconscious risks. In doing so, we will bravely face the demons that, beyond all doubt, will tempt us to return to surface awareness and extinguish any semblance of light that we had shed onto the deeper reality of intuitive happiness. The acceptance of the potential to fail, the acceptance of the inevitable, and the shattering of delusions are all instances of such demons; these are things that the ignorant are ignorant of, and for good reason.