sense maps

The book that forms the foundation of Peterson's thought.
The result of many years of reflection and work, Jordan B. Peterson laid the theoretical foundations of his ideas in these Maps. An ambitious, risky, and very personal essay that, in the manner of classical thinkers, addresses basic questions of human experience with unprejudiced originality.

Why have people from different cultures and eras formulated myths and stories with similar structures? What does this similarity tell us about the mind, morality, and the configuration of the world? In this memorable book, the author answers the pressing question of why we are capable of evil (even in its most atrocious social versions like Auschwitz and the Gulag), but, unlike most psychologists and philosophers, he does so by putting himself more in the place of the potential perpetrator than in that of the victim. A disturbing and dizzying idea. This leads him to the cyclopean task of describing "the architecture of belief," the creation of meanings, starting from a renewed use of language and classical concepts—chaos, order, fear, hero, logos...—and relying on a wide range of thinkers and works that have reflected on the function of mythology and the meaning of morality, especially Carl G. Jung, but also Nietzsche, Wittgenst...

The book that forms the foundation of Peterson's thought.
The result of many years of reflection and work, Jordan B. Peterson laid the theoretical foundations of his ideas in these Maps. An ambitious, risky, and very personal essay that, in the manner of classical thinkers, addresses basic questions of human experience with unprejudiced originality.

Why have people from different cultures and eras formulated myths and stories with similar structures? What does this similarity tell us about the mind, morality, and the configuration of the world? In this memorable book, the author answers the pressing question of why we are capable of evil (even in its most atrocious social versions like Auschwitz and the Gulag), but, unlike most psychologists and philosophers, he does so by putting himself more in the place of the potential perpetrator than in that of the victim. A disturbing and dizzying idea. This leads him to the cyclopean task of describing "the architecture of belief," the creation of meanings, starting from a renewed use of language and classical concepts—chaos, order, fear, hero, logos...—and relying on a wide range of thinkers and works that have reflected on the function of mythology and the meaning of morality, especially Carl G. Jung, but also Nietzsche, Wittgenst...