Conversation with Yaniv Hozez on Views and Life: Member, OlympIQ Society

Publisher: In-Sight Publishing

Publisher Founding: March 1, 2014

Web Domain: http://www.in-sightpublishing.com

Location: Fort Langley, Township of Langley, British Columbia, Canada

Journal: In-Sight: Independent Interview-Based Journal

Journal Founding: August 2, 2012

Frequency: Three (3) Times Per Year

Review Status: Non-Peer-Reviewed

Access: Electronic/Digital & Open Access

Fees: None (Free)

Volume Numbering: 13

Issue Numbering: 1

Section: E

Theme Type: Idea

Theme Premise: “Outliers and Outsiders”

Theme Part: 32

Formal Sub-Theme: None.

Individual Publication Date: November 22, 2024

Issue Publication Date: January 1, 2025

Author(s): Scott Douglas Jacobsen

Word Count: 3,701

Image Credits: Photo by Taylor Brandon on Unsplash.

International Standard Serial Number (ISSN): 2369-6885

*Updated March 13, July 25, July 28, August 7, and October 13, 2025.*

*Please see the footnotes, bibliography, and citations, after the publication.*

Abstract

Yaniv Hozez is an Interdisciplinary Artificial Intelligence & Cybersecurity Researcher with extensive expertise in machine learning, deep learning, neural network architecture, cryptography, and cryptanalysis. With nearly a decade of experience, Yaniv has contributed to innovative AI & Cybersecurity solutions and cutting-edge research. He is affiliated with high-IQ societies like OLYMPIQ and The International Society for Philosophical Enquiry (ISPE). Yaniv’s published works span 35 entries, exploring AI’s intersection with psychology, linguistics, and philosophy. He has held roles at Zirra Co Ltd., Check Point Software, MyVoice AI, Ono Academic College, and the Israeli Ministry of Defense, enhancing AI and Cybersecurity capabilities in diverse applications. Beyond possessing a remarkably high IQ of 190, he has committed to memory 3,000 consecutive digits of the mathematical constant e – a feat that highlights both his exceptional memory and analytical capabilities. He defeated Chess.com’s top-tier engine (~3200 Elo) in multiple classical games — exceeding the highest official human Elo rating in history (Magnus Carlsen, 2882). He is a Full Member of Sigma Xi (and elected to the Stanford Chapter without holding prior academic degrees). He took the initiative to establish the Israeli chapter of Sigma Xi, The Scientific Research Honor Society. The project is currently under review by the Office of the Chief Scientist in Israel (now part of the Israeli Innovation Authority). His updated CV can be viewed here. Hozez reflects on family legacy, inspired by his uncle’s basketball career, and a rich cultural background rooted in Israel, where his grandfather, Mordechai Hozez, was a rabbi and kabbalist. Professionally, he is focused on applying pure logic to practical challenges. A member of elite societies like Sigma Xi and OLYMPIQ, Hozez believes genius is innate, shaped by profound intelligence. His metaphysical views explore dualities of time, logic, and transcendence, emphasizing growth through challenges. Gratitude defines his life’s meaning, with belief in an afterlife as a bridge to ultimate unity.

Keywords: Afterlife belief, artificial intelligence, family legacy, innate genius, metaphysical duality, Yaniv Hozez.

Conversation with Yaniv Hozez on Views and Life: Member, OlympIQ Society

Scott Douglas Jacobsen: When you were growing up, what were some of the prominent family stories being told over time?

Yaniv Hozez: I grew up in Ganei Tikva, Israel. One of the prominent family stories often told was about my uncle, Pinhas Hozez, an Israeli former basketball player who represented the Israeli national basketball team.

Jacobsen: Have these stories helped provide a sense of an extended self or a sense of the family legacy?

Hozez: When I played basketball in elementary school, I dreamed of becoming a basketball player when I grew up. My uncle’s career inspired me, and I often thought about continuing his path in basketball, which gave me a strong sense of connection to our family legacy.

Jacobsen: What was the family background, e.g., geography, culture, language, and religion or lack thereof?

Hozez: My grandfather, Mordechai Hozez, was a synagogue rabbi, a mohel, and a kabbalist. He was fluent in Assyrian and Aramaic, mastering them at a native level.

Jacobsen: How was the experience with peers and schoolmates as a child and an adolescent?

Hozez: It wasn’t always easy for me, because I couldn’t express what I was feeling in a way that others could fully understand. I tended to see things in multiple layers and dimensions, and explaining that wasn’t always successful.

Jacobsen: What have been some professional certifications, qualifications, and trainings earned by you?

Hozez:I am a Full Member of Sigma Xi, The Scientific Research Honor Society (affiliated with the Stanford Chapter, and previously affiliated with the Harvard Chapter and the Lawrence Livermore National Laboratory for a short period). In addition to these activities, I have also initiated plans to launch the first Sigma Xi chapter in Israel and proposed the revitalization of dormant chapters at Harvard University and the Lawrence Livermore National Laboratory. Notably, my initiative to re-establish the Harvard Chapter received the personal blessing of Professor Alan Garber, President of Harvard University. These initiatives reflect my broader commitment to expanding Sigma Xi’s reach and fostering international collaboration among researchers. I also initiated an academic outreach on behalf of The OLYMPIQ Society’s intellectual community to World Chess Champion Magnus Carlsen, inviting participation in a cognitive exchange event, and received a formal and appreciative response from his team. Beyond academia, I have developed and sustained relationships with top government officials through direct meetings and continuous dialogue. Over the years, I have built and maintained warm and ongoing relationships with senior government officials, including personal meetings with ministers such as Ofir Akunis (now Consul General of Israel in New York) and his aide at the Ministry of Science and Innovation, Yariv Levin (assisted in high-level policy development on national legal and strategic initiatives — applying frameworks of pure logic alongside senior government leadership), the aide to Prime Minister Netanyahu, Amir Ohana, Yoav Ben-Tzur and his deputy, Yoav Kisch, and the deputy of Gila Gamliel. These engagements reflect my dedication to advancing scientific collaboration, innovation policy, and the application of rational frameworks to national strategic initiatives. Additionally, I am a Fellow of The International Society for Philosophical Enquiry (ISPE). I am also an International Member of the American Psychological Association (APA), a Profound Member of the ELITE High IQ Society (part of The GENIUS High IQ Network), and a Full Member of the sPIqr Society (Italy), which was established with the aim to support gifted children often neglected by the system. I have conducted peer reviews for scientific journals published by Taylor & Francis, Springer Nature, and Wiley in association with The British Association for Counselling and Psychotherapy, earning reviewer verification certificates. Furthermore, I have conducted peer reviews for Qeios (ISSN: 2632–3834), a platform I would like to highly recommend. Qeios is an exceptional academic journal that offers a modern, inclusive approach to peer-reviewed publishing. It fosters open dialogue and collaboration among researchers, encouraging innovative ideas and critical thinking. My experience working with Qeios has been enriching and professionally rewarding, and I wholeheartedly endorse it to fellow researchers and professionals in the field.

Jacobsen: When was high intelligence discovered for you?

Hozez:In 2020, I was accepted as a Full Member of The OLYMPIQ Society — an organization admitting only individuals with an IQ above 175 (SD 15). My own tested IQ is 190 (SD 15), which qualified me for membership.

Jacobsen: When you think of the ways in which the geniuses of the past have either been mocked, vilified, and condemned if not killed, or praised, flattered, platformed, and revered, what seems like the reason for the extreme reactions to and treatment of geniuses? Many alive today seem camera shy — many, not all.

Hozez: Before the sin of Adam and Eve, wisdom and abundance were freely accessible. However, after they ate from the Tree of Knowledge, these became scarce and limited in their accessibility. True wisdom, and the happiness that accompanies it, can only be discovered when one recognizes how little they truly know. Yet, after the act of eating from the Tree, Adam, Eve, and humanity as a whole became aware of things they were never meant to know. This awareness imposed limitations on themselves and all of humanity. The sin granted knowledge, but this knowledge, paradoxically, made humanity ignorant and constrained in its understanding and perception. Only by regaining the ability to acknowledge what we don’t understand — a capacity diminished after the sin — can we rediscover true wisdom. The yetzer hara (evil inclination), symbolized by the primordial serpent, continues to influence humanity by perpetuating these limitations. It not only made wisdom less accessible, but it also introduced jealousy as a pervasive force in human nature. Jealousy causes individuals to resent the wisdom or gifts they see in others, projecting their dissatisfaction outward. In this way, the yetzer hara manipulates people into feeling deprived, while simultaneously depriving them of the ‘antidote’ — the joy of contentment and the ability to value their own blessings. To illustrate, consider the moral principle of theft: If you see a poor man with very little, would you steal from him? No, because it’s wrong to steal, regardless of how little or much someone has. Similarly, if you see a rich man with abundant wealth, would you steal from him? Again, no — because theft is wrong, irrespective of the circumstances. The same principle applies to envy. If you see someone wealthy or successful, are you justified in envying them? No, because envy, like theft, is inherently wrong. It does not matter how much someone else has; the moral obligation to refrain from envy stands independent of their circumstances. Many people justify contentment by pointing to the misfortunes of others — for instance, telling someone, ‘Be happy with what you have because others have greater hardships.’ But this justification is flawed and even destructive. It ties one’s happiness to the suffering of others, perpetuating envy and bitterness rather than resolving it. Worse, it can lead individuals to cause harm to others as a way to feel better about themselves, further feeding the destructive cycle of envy. True contentment and joy do not arise from what one possesses but from the ability to be satisfied with what one has. This is a universal principle that applies to all: not everyone has the same material blessings, but everyone is entitled to the joy that comes from cultivating contentment. The yetzer hara seeks to obscure this truth, encouraging jealousy and dissatisfaction. Overcoming this influence requires recognizing that contentment is not about the quantity of what we have, but about the perspective we choose to adopt toward it. In this context, humanity’s extreme reactions to geniuses — whether mocking, vilifying, or revering them — stem from the scarcity of true wisdom since that pivotal event. Geniuses often embody a rare connection to deeper layers of understanding, which can inspire awe but also provoke discomfort or fear in others. Their insights challenge the conventional knowledge that humanity clings to, exposing the limitations and ignorance that were inherited after the sin. This tension between admiration and fear explains why society’s responses to geniuses are so polarized: they are either revered as gateways to lost wisdom or rejected as threats to the fragile equilibrium of human understanding. Moreover, the yetzer hara fuels this polarization by amplifying feelings of envy and inadequacy in the presence of genius. Instead of viewing extraordinary wisdom as an opportunity for growth and inspiration, the yetzer hara leads people to see it as a threat, encouraging them to either idolize it to the point of dependency or attack it out of resentment. The key to resolving this tension lies in rejecting jealousy and embracing contentment, understanding that the value of wisdom — like the value of wealth — does not diminish because someone else possesses more of it. Only then can humanity truly celebrate and learn from those who embody the rare connection to deeper truths. I also believe that in the era of redemption and the end of days, wisdom will once again become freely accessible. However, the capacity of individuals to grasp this wisdom will not be equal, as each person’s capacity will reflect the peak of their own potential. Unlike before the sin, when humanity’s capacity for understanding was equal but at its lowest point — absolute zero — post-redemption, each individual will reach the fullest potential of their capacity. Paradoxically, had Adam and Eve not sinned, humanity would never have been able to achieve its ultimate potential. Although wisdom would have remained universally available, no one would have had the capacity to truly comprehend or internalize it. The sin, while forbidden, was an integral part of humanity’s development, enabling us to grow, struggle, and ultimately achieve greater levels of understanding and fulfillment.”

Jacobsen: Who seem like the greatest geniuses in history to you?

Hozez: King Solomon stands out to me as the greatest genius in history, renowned for his unparalleled wisdom and ability to navigate complex human and divine matters. His contributions to ethical and philosophical thought remain timeless. I also admire Benjamin Netanyahu for his exceptional leadership acumen, strategic thinking, and ability to handle complex geopolitical challenges with remarkable insight and resilience. Both exemplify different facets of genius — one rooted in timeless wisdom, the other in pragmatic leadership.

Jacobsen: What differentiates a genius from a profoundly intelligent person?

Hozez: Nothing at all.

Jacobsen: Is profound intelligence necessary for genius?

Hozez: Yes.

Jacobsen: What have been some work experiences and jobs held by you?

Hozez: During my military service, I served as an Artificial Intelligence Researcher at the Israeli Ministry of Defense, The Tank and Armored Vehicle Development Authority (RAPAT), conducting pivotal research on neural network architectures to enhance the AI capabilities of the Merkava ‘Barak’ (Lightning) tank. I worked alongside and provided consultation to defense engineers and military personnel in an interdisciplinary setting. Following that, I worked as an Artificial Intelligence Researcher at Zirra Co Ltd., a capital market startup in Israel. Then I served as a Research Assistant at Ono Academic College, starting in my first year of studies, focusing on cognitive psychology and computer science. Later, I worked as a Data Science Intern and subsequently as a Software Developer Intern at Check Point Software Technologies. Currently, I am working as an Artificial Intelligence & Cybersecurity Researcher at MyVoice AI — a company recently approved for Google’s Startups Cloud Program, an initiative by Google supporting promising startups advancing innovation and social impact.

Jacobsen: Why pursue this particular job path?

Hozez: I chose this job path because it represents the best implementation of pure logic in practical applications. The fields of artificial intelligence and data science allow me to apply pure-logical frameworks and principles to solve complex problems and deliver impactful solutions. This alignment between abstract reasoning and real-world utility is both intellectually fulfilling and deeply meaningful to me.

Jacobsen: What are some of the more important aspects of the idea of the gifted and geniuses? Those myths that pervade the cultures of the world. What are those myths? What truths dispel them?

Hozez: One of the more significant truths about gifted individuals and geniuses is that their intelligence is primarily innate. Contrary to the widespread myth that anyone can achieve genius through effort and discipline alone, true genius is a rare, intrinsic quality. This does not diminish the importance of hard work, but effort alone cannot create the profound intellectual abilities, unique insights, or exceptional talents that characterize geniuses. Their abilities are a natural gift, and while they may refine and develop them over time, the foundation is something they are born with. A pervasive myth is that gifted individuals are no different from anyone else and that their success is simply the result of better opportunities or more favorable circumstances. This myth is rooted in a misunderstanding of the nature of intelligence and talent. Geniuses often display extraordinary abilities at a young age, before external factors like education or training could play a significant role. Dispelling this myth requires acknowledging that intelligence is not equally distributed and that certain individuals are born with capacities that far exceed the norm. Another myth is that geniuses are universally recognized and celebrated. In reality, society often struggles with how to react to those who deviate far from the average. As I mentioned earlier, the scarcity of true wisdom and the tension it creates leads to polarized reactions — some are revered as exceptional, while others are ridiculed or rejected. This is because their innate gifts can challenge conventional understanding, making people uncomfortable with their own limitations. The truth that dispels these myths is that genius is a natural phenomenon, rooted in biology and genetics. It is not something that can be taught, replicated, or achieved by everyone. However, recognizing this does not mean dismissing the contributions of those who work hard to develop their potential — it simply places genius in its proper context. By understanding that intelligence and talent are innate gifts, we can better appreciate and support those who possess them, while also recognizing the unique role they play in advancing humanity.

Jacobsen: Any thoughts on the God concept or gods idea and philosophy, theology, and religion?

ה’ מֶלֶךְ ה’ מָלָךְ ה’ יִמְלֹךְ לְעוֹלָם וָעֶד :Hozez 

Jacobsen: How much does science play into the worldview for you?

Hozez: Science plays an important role in understanding the world, but for me, the foundation of my worldview is pure logic. However, my reliance on logic is not confined to classical logical principles. I critically evaluate even foundational rules of logic, and where they fall short or conflict with deeper truths, I am open to alternative frameworks. My approach emphasizes consistent reasoning and rationality, but it also allows for flexibility when classical logic fails to align with the complexities of reality.

Jacobsen: What ethical, social, economic, and political philosophies make some sense, even the most workable sense to you?

Hozez: A social philosophy that resonates with me is one that balances individual freedom, collective responsibility, and a strong belief in meritocracy within a conservative and capitalistic framework. I support the idea that personal autonomy and free markets are fundamental drivers of progress and

innovation. In a meritocratic, capitalistic society, opportunities and rewards should be based on individual talent, effort, and achievement, fostering an environment where hard work and ingenuity are incentivized. From a conservative perspective, I value traditions and systems that provide stability and encourage personal responsibility. While collective responsibility is important, I believe it is best realized through voluntary community efforts and private initiatives, rather than excessive government intervention. A society thrives when individuals are empowered to pursue their potential, with minimal barriers to success, while respecting the values that sustain social cohesion. In this framework, justice is about ensuring fairness of opportunity rather than equality of outcome. By focusing on individual merit and fostering a culture of self-reliance, a conservative and capitalistic philosophy allows individuals to reach their fullest potential, benefiting both themselves and the broader society. At the same time, it promotes accountability and ensures that rewards are aligned with contributions, sustaining long-term growth and prosperity.

Jacobsen: What metaphysics makes some sense to you, even the most workable sense to you?

Hozez: The metaphysics that resonates with me most is one that integrates both rationalism and a sense of the transcendent. I find the idea of a structured, ordered reality governed by logical principles and universal laws to be compelling. At the same time, I believe there are aspects of existence that transcend human comprehension, pointing to deeper layers of meaning and purpose beyond what empirical science can explain. These layers become especially clear when we examine the duality of the human and divine realms, particularly through the framework of time and process. In the human experience, time operates in what I would describe as a two-dimensional framework. Events unfold linearly, with each one dependent on the one that came before it. This sequence creates a process-driven reality, where outcomes are not immediate but require effort, causality, and progression. This need for processes is a direct consequence of the sin of Adam and Eve, which fragmented an otherwise unified and immediate reality. In this framework, we experience time as a single “slot” in which events build upon one another, each step necessary to reach the next. The constraints of this reality mean that even when one knows what ought to be done, implementing it requires navigating a process fraught with obstacles and delays. By contrast, the divine realm operates in three-dimensional time. Here, each event exists independently, unbound by sequential causality. Each event has its own “slot” of time, enabling it to exist fully and immediately, without dependency on prior events or processes. In this framework, there is no separation between intention and actualization; what is meant to exist does so completely, in a state of harmonious unity. This timeless, process-free state reflects the divine order that existed before the sin of Adam and Eve — a reality where ideals and their realization were one and the same. This distinction between two-dimensional and three-dimensional time illustrates the metaphysical duality between the human and divine realms. In the human world, we are bound by causality and fragmentation, struggling to bridge the gap between ideals and their fulfillment through sequential processes. The divine realm, on the other hand, manifests completeness and immediacy, embodying a harmonious state where intentions are realized without delay. The sin of Adam and Eve introduced the necessity of process into human existence. Before the sin, the divine order allowed for the immediate actualization of principles — what needed to exist simply existed. After the sin, humanity was relegated to a fragmented reality, where processes became an unavoidable intermediary between knowing what should be done and achieving it. This fragmentation is not merely a hindrance but also a mechanism for growth, forcing humanity to grapple with challenges, learn from them, and ultimately develop the capacity to engage with deeper truths. I believe that redemption will reconcile these two metaphysical frameworks. The fragmented, process-driven reality of two-dimensional time will give way to the harmony of three-dimensional time, where the fulfillment of ideals occurs directly, without the need for sequential causality. This metaphysical perspective provides a framework for understanding the interplay between the material and immaterial, the temporal and the transcendent. The physical universe operates according to consistent and observable laws, but it is incomplete without the immaterial dimensions of consciousness, morality, and free will. These immaterial dimensions are not just complementary but essential to fully understanding the nature of reality. The human condition, situated in two-dimensional time, reflects the tension between fragmentation and unity. While it presents challenges, it also allows for growth, self-discovery, and the development of wisdom. The divine realm, operating in three-dimensional time, offers a vision of completeness that transcends the limitations of the human experience. Redemption, in this framework, represents the resolution of this tension, where the barriers imposed by fragmentation are removed, and humanity can experience a more immediate and harmonious reality. Through this metaphysical lens, I see the pursuit of knowledge and the acceptance of mystery as complementary endeavors. Rational inquiry allows us to engage with the material world, uncovering its structures and principles, while humility and introspection open us to the transcendent dimensions that lie beyond empirical understanding. This integration of the rational and the transcendent, the material and the immaterial, offers a meaningful and workable framework for interpreting the complexity of reality and striving for greater understanding.

Jacobsen: What worldview-encompassing philosophical system makes some sense, even the most workable sense to you?

Hozez: Neither would I have been able to find a greater understanding of the world than in its mathematical structure and orientation toward pure logic, nor will I, for more than twenty years, ever have been considering the possibility of my enduring passion for research being obstructed: not only by the end of my existence but also by any obstacle whatsoever.

Jacobsen: What provides meaning in life for you?

Hozez: Gratitude for the life I have been given.

Jacobsen: Is meaning externally derived, internally generated, both, or something else?

Hozez:

Jacobsen: Do you believe in an afterlife? If so, why, and what form? If not, why not?

Hozez: I believe the afterlife serves as a midpoint between our current realm and the post-redemption realm. It is a transitional state where the soul has fully shed the limitations of the physical world and is entirely prepared for the ultimate realization of existence. However, it is not yet “ready” in the sense that the post-redemption reality has not yet arrived. This perspective aligns with my view that life is part of a larger continuum, where each phase — physical life, the afterlife, and the post-redemption reality — serves a distinct purpose in the journey toward ultimate unity and fulfillment.

Jacobsen: What do you make of the mystery and transience of life?

Hozez: Felicity, for me, originates from pure logic. The mystery and transience of life can be understood as integral aspects of existence that align with logical principles. While life’s fleeting nature may seem unsettling, it underscores the importance of living meaningfully within the constraints of time. The logic of impermanence teaches us to value each moment, and the mystery invites us to seek understanding, purpose, and connection. Together, they create a harmonious balance, where felicity arises from embracing both the clarity of reason and the depth of what remains beyond comprehension.

Jacobsen: What is love to you?

ה’ מֶלֶךְ ה’ מָלָךְ ה’ יִמְלֹךְ לְעוֹלָם וָעֶד :Hozez

Footnotes

None

Citations

American Medical Association (AMA 11th Edition): Jacobsen S. Conversation with Yaniv Hozez on Views and Life: Member, OlympIQ Society. November 2024; 13(1). http://www.in-sightpublishing.com/hozez

American Psychological Association (APA 7th Edition): Jacobsen, S. (2024, November 22). ‘Conversation with Yaniv Hozez on Views and Life: Member, OlympIQ Society’. In-Sight Publishing. 13(1).

Brazilian National Standards (ABNT): JACOBSEN, S. Conversation with Yaniv Hozez on Views and Life: Member, OlympIQ Society’. In-Sight: Independent Interview-Based Journal, Fort Langley, v. 13, n. 1, 2024.

Chicago/Turabian, Author-Date (17th Edition): Jacobsen, S. 2024. “Conversation with Yaniv Hozez on Views and Life: Member, OlympIQ Society’.” In-Sight: Independent Interview-Based Journal 13, no. 1 (Winter). http://www.in-sightpublishing.com/hozez.

Chicago/Turabian, Notes & Bibliography (17th Edition): Jacobsen, S. “Conversation with Yaniv Hozez on Views and Life: Member, OlympIQ Society.” In-Sight: Independent Interview-Based Journal 13, no. 1 (November 2024). http://www.in-sightpublishing.com/hozez.

Harvard: Jacobsen, S. (2024) ‘Conversation with Yaniv Hozez on Views and Life: Member, OlympIQ Society’, In-Sight: Independent Interview-Based Journal, 13(1). http://www.in-sightpublishing.com/hozez.

Harvard (Australian): Jacobsen, S 2024, ‘Conversation with Yaniv Hozez on Views and Life: Member, OlympIQ Society’, In-Sight: Independent Interview-Based Journal, vol. 13, no. 1, http://www.in-sightpublishing.com/hozez.

Modern Language Association (MLA, 9th Edition): Jacobsen, Scott. “Conversation with Yaniv Hozez on Views and Life: Member, OlympIQ Society.” In-Sight: Independent Interview-Based Journal, vo.13, no. 1, 2024, http://www.in-sightpublishing.com/hozez.

Vancouver/ICMJE: Jacobsen S. Conversation with Yaniv Hozez on Views and Life: Member, OlympIQ Society [Internet]. 2024 Nov; 13(1). Available from: http://www.in-sightpublishing.com/hozez.

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