 Be gweithio y mod i'r cyflawni'r llens wedi'i'n gwybod ydyn ni'n gweithio'r ddweud y cwnod yn bach, ond roedd y prospectyfod ar gyfer gweithio'r ddechrau, a roedd eu psychologi ac efo'r gyflawni, yw'r psychologi. O'r prospectyfod ar gyfer gwneud cyflawni'r gyflawni'r gyflawni a'r cyflawni'r cyflawni ac y fawr, I can really surprise my students by telling people how people lived before and how people were thinking before us. Okay, how this works? It works. This is a typical dowitia. This is my grandson walking towards the mountain here, he's two years old. And this is the Hollingsgarter Mountain in the background. It's the longest mountain range in northern Europe. I have to put that in. And he loves being out there. Now Hollingsgarter has a history. This is a professor of goodness. He was the one who made the term eco-philosophy. And he lost his father when he was very little. And he has written a book that is called Hollingsgarter Mountain, The Father of the Good Long Life. Was he insane? No, it's another typical dowitia. Because a lot of Norwegians have these feelings called their mountains. And good God, if somebody in my city of Bergen, if some politician said we were going to cut down that big tree, it was a different thing. Oh, upheavals, like in Catalonia, people don't cut down that tree. This kind of attitude to nature. I grew up with it. So I thought everybody was like that. Now I know that Norwegians are a little bit wet. And this is an explanation that we are maybe not that wet when it comes to it. Nina Ritosek, she's a Polish philosopher and cultural historian. She has written a very thorough treatise about Norwegian culture, where she said it's characterised and soaked with deepened personal, a lot of people we call animistic or anthroposophic attitudes and relationship with nature, and a profound rationality. It was a rationality that took Armanson to the south pole. That kind of became practical. I mean, if you're in an international airport and you see somebody with practical clothes and black pipe, you know it's in the region. It would be a rational idea to come to her. And she has shown it thoroughly through our literature from the ancient mythology, 2000-years-old that you are the best. And also in art and so on. How can both be true? How can it be animistic and rational? As a psychologist, I say it's very easy. Are they incompatible? No. Psychology on perception and connection and cognition has totally made otherwise. I tried to speak out about her but I keep the time schedule. It's okay. But these people are sharp, they catch up with us. So psychological research on our perception and cognition has shown that the so-called animism and anthropomorphisation are rational, considering the following neurological phenomena. This is difficult to say. Chos opalgnosia pareidolia and gestalt formation that is connected to it, projection and personification, well-known psychological phenomena in normal beings. So to see figures as the former speaker told us, he had students and other people, they saw a lot of figures in his stone and arbitrary stimulus. And some of you may know something about the psychological test called the workshop test, where people see black blood. And people see things in the stimuli that that really is not about anything. And there are some people who don't see anything. The mentally retarded and the deeply repressed. And those were borderline psychological problems. So it's normal to see these things. And there are certain processes behind it that can explain why. Chos opalgnosia is the inability to recognise faces. It's a new diagnosis. It's a very serious condition. If you can't tell your friends, your family, you can't even recognise your face. You don't know whom you are going to trust, rely on, talk to, work together with. Because face recognition is so essential to us. Now we can look at ape's faces and we can see whether they are different. Good God, people's faces are more different than other species' faces. And that is because we recognise each other's identities basically on the basis of the face. So it's essential for our interaction and our adaptation. And this face recognition is also connected to the movement and creature recognition. We see gestalts. You don't have to see a whole tiger to know that's a tiger. I mean you can see the tail of the earth. Or you can see some kind of pattern and you make a gestalt out of it as the former percentage showed. You don't have to have the whole thing. You kind of see the rest. You add the rest into a gestalt figure, a form. And this is also essential for human survival and I'll show you some funny examples. So this is how our brains are wired. So this face recognition leads to pareidolia, the tendency to see faces in all kinds of face. Because we are set on looking for faces and also other figures for that sake. And we can see these in things both from nature and culture. Here are some examples from culture, right? You know, you see the faces, right? Yeah, eyes, nose, mouth. This is my car. This is my tyre face. He has also a very old and nice, very tired face. So you laugh because you see the faces. And here are some examples from nature, some more examples that we saw earlier. Here is a little goblin, eyes, mouth. And here is a smiley from a riverbank. Here is a little monster of Shiva. But what I love is to make him fall with a big nose. And I was like, ah, oh, big laughing mouth. And we see these things. It's not because we are animistic or anything. It means that our brains are normal. And the larger version, as I said, was gestalt formation. That we see figures, persons, animals, or strange creature in arbitrary stimuli. Here are some, I'm going to show you hundreds of pictures like this. Here is some kind of monster, right? Here is somebody showing the way when you see the point to the right direction. This may be a man with a beard, a long nose. This is a director for my office. Or perhaps I don't know. I have it in my house because he keeps me company. And here are lots of heads popping out of the moon. It could be spooky on a dark night. But you see them, right? You are mentally intact. So, for human adaptation and survival, spotting possible animals, both as prey and predator, was and is still essential and very rational. Where is the animal here? There? There? Some of you don't know. That is also a stone. Sometimes they are not stones. And that is important if you are going to survive. These are easy to spot. Also the little one running there. Where are the deer? How many deer do you see? Six. There are two. And you have to look for the forms and add the rest. Because if you want to survive on hunting, this is important. And here is something going on. There is something in the grass that is not grass. Can you see it? You have to be a good spotter. I've been a safari in Africa. And I was told I was a good spotter. You have to spot for things. It actually was a fox. OK, these are amusing. What is this? What is it? It's a juniper bush. So don't waste your arrows on this one. And don't be afraid. So far seriously. Paridolia and Gestell formation are very important. Now something on projection and personification. The former speaker told us about that. We tend to project our tendency. This question. How many of you have not talked to your car? Or your computer. Or to whatever. The door that didn't open. We do that. Why is that? Because what I am, I think others are. Other people. Animals. And things. It's hard for us to re-imagine that things do not have some kind of soul. An inner life. And little children do the same thing. They do that. It's contagious. We tend to project our personality and we personalize things. I think they have some kind of abilities. Now what about animals then? That's a different thing. Ethnological studies of animals. And comparative human animal studies have shown that humans and animals we share a lot more than we have thought before. So the gap is closing. They have a cognitive emotional and mental capacity very much like us. Of course there are differences between different kinds of animals and between the individuals as there are among us. And also evolutionary psychology has shown that we human beings sometimes of the choices we make for instance made choices whom we marry and so on is based on our nationality. It's a lot of unconscious stimuli that we react to. So you see the gap is really cleansing. So we don't always anthropomorphize animals and project onto them because we are in fact very much alone. So these are normal things. But we do anthropomorphize landscapes. This is Norway of course. You can see the trolls here. And sometimes we see anthropomorphize for very obvious reasons. We have several of these in Norway. We earn a lot of money on them because tourists come and pay a lot of money to go to Norway to see these fantastic things. So it's not so strange that we experience nature as animated and full of animated creatures. It's not irrational. It's not the ways of the other. The way other tribes think. We all think so. Also we so-called modern industrialized human beings and we see these things. And we perceive them and so on. And today we even give names to hurricanes. We do on the news. So it's the same thing cognitively. This I've said before. And two times, artists have not used this. This is some examples from migration period animal art. This is actually some kind of water bird that's seen lower below. We see the same forms in nature. I could have shown you a lot of them. But I couldn't talk the whole day. I'm sorry. This is also more migration period animal art where you have a mixture and entanglement of human and animal forms. So you can see various kind of shapes. I picked up one shape there. Actually a seven and a seven below. It looks like a face, doesn't it? Because the face of a person is an animal person. Do you think they look alike? Yes, I know. And the Viking period very famous for these things on the ships, scaredy ships out of English when they came with the ships with the scary heads. And this is again the same dog. And a medieval period the Norwegian state churches with these kind of creatures on the tops of the roofs. Creatures that we don't have in reality. We don't have reptiles bigger than this. But still we have and other snakes that are also pretty small. And still you have these firms. And this is a mixture of animal and plant kind of entanglements. So, an igwela astrup. He is a painter from last century and there's been a big, I had to look for me, big show of his paintings that have gone around Europe two years ago. And he also saw of course this tree that looked like it was angry. It has been cut for for making animal feed. So it got this form. And also he saw a lot of people walking these are haystacks or rainstacks. And in the dusk it looks like a procession of people. And this is today he is a very famous chainsaw artist and he sees the forms in nature and does a little extra to it and then we all see the forms. He develops what he really sees there and takes it more out. So conclusion is a long and yellow one to attribute life and mental capacities to non-living entities to plants and natural forces also to personify them and project our own characteristics, motives and inclinations onto them is simply very normal. It's a basic and typical perception and commission. So anthropomorphisation animistic thinking and pareidolia are part of this. It happens automatically and unconsciously and we stop it and we shouldn't because it's part of our normal way of being. It's part of being able to identify and perceive potential praise. Predators and other potential dangerous creatures. People for instance. I mean to walk if you live as a mesolithic person or paleolithic person to see another human being was not necessarily seeing a man. It could be an animal but as soon as you spotted them to say hello or to hide. So the adaptive value is paramount and anthropomorphisation is a basic cognitive ability. Thank you for your time and attention.