One of my favorite books of 2016: Sapiens: A Brief History of Humankind by Yuval Noah Harari. I feel a little sheepish joining the parade of praise — everyone in Silicon Valley seems to be reading the book. I’ve wandered into more than one cocktail party conversation where someone is going on about how myths underpin modern society (which is one of the arguments of the book).
It’s extraordinary in scope, engagingly written, and full of provocative factoids that make you stop and think. Through it all, there is an overarching argument about why homo sapiens overtook other human species on earth (punch line: our ability to cooperate and trade with strangers). And he also presents a history of the world that’s driven by what he calls three revolutions: cognitive, agricultural, scientific.
But even if you don’t follow the overarching argument, there’s plenty to think about when it comes to ancient history, animal rights, religion, happiness, and technological revolution. Not surprisingly, with so much ground covered, subject matter experts have quibbled (or more than quibbled) with some of Yuval’s claims, though nothing triggered me to lose trust in Harari as a guide.
I highlighted 170 sentences or paragraphs in the book. I’ve pasted a bunch of them below. As always, each paragraph is a new thought, and all are direct quotes from the book.
The truth is that from about 2 million years ago until around 10,000 years ago, the world was home, at one and the same time, to several human species. And why not? Today there are many species of foxes, bears and pigs. The earth of a hundred millennia ago was walked by at least six different species of man. It’s our current exclusivity, not that multi-species past, that is peculiar – and perhaps incriminating. As we will shortly see, we Sapiens have good reasons to repress the memory of our siblings.
The fact is that a jumbo brain is a jumbo drain on the body. It’s not easy to carry around, especially when encased inside a massive skull. It’s even harder to fuel. In Homo sapiens, the brain accounts for about 2–3 per cent of total body weight, but it consumes 25 per cent of the body’s energy when the body is at rest. By comparison, the brains of other apes require only 8 per cent of rest-time energy. Archaic humans paid for their large brains in two ways. Firstly, they spent more time in search of food. Secondly, their muscles atrophied.
Death in childbirth became a major hazard for human females. Women who gave birth earlier, when the infant’s brain and head were still relatively small and supple, fared better and lived to have more children. Natural selection consequently favoured earlier births. And, indeed, compared to other animals, humans are born prematurely, when many of their vital systems are still under-developed. A colt can trot shortly after birth; a kitten leaves its mother to forage on its own when it is just a few weeks old. Human babies are helpless, dependent for many years on their elders for sustenance, protection and education.
Raising children required constant help from other family members and neighbours. It takes a tribe to raise a human. Evolution thus favoured those capable of forming strong social ties. In addition, since humans are born underdeveloped, they can be educated and socialised to a far greater extent than any other animal. This is a key to understanding our history and psychology. Genus Homo’s position in the food chain was, until quite recently, solidly in the middle. For millions of years, humans hunted smaller creatures and gathered what they could, all the while being hunted by larger predators. It was only 400,000 years ago that several species of man began to hunt large game on a regular basis, and only in the last 100,000 years – with the rise of Homo sapiens – that man jumped to the top of the food chain.
Millions of years of dominion have filled them with self-confidence. Sapiens by contrast is more like a banana republic dictator. Having so recently been one of the underdogs of the savannah, we are full of fears and anxieties over our position, which makes us doubly cruel and dangerous.
According to this theory Homo sapiens is primarily a social animal. Social cooperation is our key for survival and reproduction. It is not enough for individual men and women to know the whereabouts of lions and bison. It’s much more important for them to know who in their band hates whom, who is sleeping with whom, who is honest, and who is a cheat.
How did Homo sapiens manage to cross this critical threshold, eventually founding cities comprising tens of thousands of inhabitants and empires ruling hundreds of millions? The secret was probably the appearance of fiction. Large numbers of strangers can cooperate successfully by believing in common myths.
In contrast, ever since the Cognitive Revolution, Sapiens have been able to change their behaviour quickly, transmitting new behaviours to future generations without any need of genetic or environmental change. As a prime example, consider the repeated appearance of childless elites, such as the Catholic priesthood, Buddhist monastic orders and Chinese eunuch bureaucracies. The existence of such elites goes against the most fundamental principles of natural selection, since these dominant members of society willingly give up procreation.
Trade may seem a very pragmatic activity, one that needs no fictive basis. Yet the fact is that no animal other than Sapiens engages in trade, and all the Sapiens trade networks about which we have detailed evidence were based on fictions. Trade cannot exist without trust, and it is very difficult to trust strangers. The global trade network of today is based on our trust in such fictional entities as the dollar, the Federal Reserve Bank, and the totemic trademarks of corporations.
Significant differences begin to appear only when we cross the threshold of 150 individuals, and when we reach 1,000–2,000 individuals, the differences are astounding. If you tried to bunch together thousands of chimpanzees into Tiananmen Square, Wall Street, the Vatican or the headquarters of the United Nations, the result would be pandemonium. By contrast, Sapiens regularly gather by the thousands in such places. Together, they create orderly patterns – such as trade networks, mass celebrations and political institutions – that they could never have created in isolation.
The pursuit of an easier life resulted in much hardship, and not for the last time. It happens to us today. How many young college graduates have taken demanding jobs in high-powered firms, vowing that they will work hard to earn money that will enable them to retire and pursue their real interests when they are thirty-five? But by the time they reach that age, they have large mortgages, children to school, houses in the suburbs that necessitate at least two cars per family, and a sense that life is not worth living without really good wine and expensive holidays abroad. What are they supposed to do, go back to digging up roots? No, they double their efforts and keep slaving away. One of history’s few iron laws is that luxuries tend to become necessities and to spawn new obligations.
As humans spread around the world, so did their domesticated animals. Ten thousand years ago, not more than a few million sheep, cattle, goats, boars and chickens lived in restricted Afro-Asian niches. Today the world contains about a billion sheep, a billion pigs, more than a billion cattle, and more than 25 billion chickens. And they are all over the globe. The domesticated chicken is the most widespread fowl ever. Following Homo sapiens, domesticated cattle, pigs and sheep are the second, third and fourth most widespread large mammals in the world. From a narrow evolutionary perspective, which measures success by the number of DNA copies, the Agricultural Revolution was a wonderful boon for chickens, cattle, pigs and sheep.
To ensure that the pigs can’t run away, farmers in northern New Guinea slice off a chunk of each pig’s nose. This causes severe pain whenever the pig tries to sniff. Since the pigs cannot find food or even find their way around without sniffing, this mutilation makes them completely dependent on their human owners. In another area of New Guinea, it has been customary to gouge out pigs’ eyes, so that they cannot even see.
Immediately after birth the calf is separated from its mother and locked inside a tiny cage not much bigger than the calf’s own body. There the calf spends its entire life – about four months on average. It never leaves its cage, nor is it allowed to play with other calves or even walk – all so that its muscles will not grow strong. Soft muscles mean a soft and juicy steak. The first time the calf has a chance to walk, stretch its muscles and touch other calves is on its way to the slaughterhouse. In evolutionary terms, cattle represent one of the most successful animal species ever to exist. At the same time, they are some of the most miserable animals on the planet.
Until the late modern era, more than 90 per cent of humans were peasants who rose each morning to till the land by the sweat of their brows.
Yet the idea that all humans are equal is also a myth. In what sense do all humans equal one another? Is there any objective reality, outside the human imagination, in which we are truly equal? Are all humans equal to one another biologically?
So here is that line from the American Declaration of Independence translated into biological terms: We hold these truths to be self-evident, that all men evolved differently, that they are born with certain mutable characteristics, and that among these are life and the pursuit of pleasure.
When, in 1860, a majority of American citizens concluded that African slaves are human beings and must therefore enjoy the right of liberty, it took a bloody civil war to make the southern states acquiesce.
How do you cause people to believe in an imagined order such as Christianity, democracy or capitalism? First, you never admit that the order is imagined. You always insist that the order sustaining society is an objective reality created by the great gods or by the laws of nature. People are unequal, not because Hammurabi said so, but because Enlil and Marduk decreed it. People are equal, not because Thomas Jefferson said so, but because God created them that way. Free markets are the best economic system, not because Adam Smith said so, but because these are the immutable laws of nature. You also educate people thoroughly.
An objective phenomenon exists independently of human consciousness and human beliefs. Radioactivity, for example, is not a myth. Radioactive emissions occurred long before people discovered them, and they are dangerous even when people do not believe in them.
The subjective is something that exists depending on the consciousness and beliefs of a single individual. It disappears or changes if that particular individual changes his or her beliefs. Many a child believes in the existence of an imaginary friend who is invisible and inaudible to the rest of the world. The imaginary friend exists solely in the child’s subjective consciousness, and when the child grows up and ceases to believe in it, the imaginary friend fades away. The inter-subjective is something that exists within the communication network linking the subjective consciousness of many individuals. If a single individual changes his or her beliefs, or even dies, it is of little importance. However, if most individuals in the network die or change their beliefs, the inter-subjective phenomenon will mutate or disappear. Inter-subjective phenomena are neither malevolent frauds nor insignificant charades. They exist in a different way from physical phenomena such as radioactivity, but their impact on the world may still be enormous. Many of history’s most important drivers are inter-subjective: law, money, gods, nations.
If I alone were to stop believing in the dollar, in human rights, or in the United States, it wouldn’t much matter. These imagined orders are inter-subjective, so in order to change them we must simultaneously change the consciousness of billions of people, which is not easy.
The Sumerians thereby released their social order from the limitations of the human brain, opening the way for the appearance of cities, kingdoms and empires. The data-processing system invented by the Sumerians is called ‘writing’.
Aristotle argued that slaves have a ‘slavish nature’ whereas free people have a ‘free nature’. Their status in society is merely a reflection of their innate nature.
Most sociopolitical hierarchies lack a logical or biological basis – they are nothing but the perpetuation of chance events supported by myths. That is one good reason to study history. If the division into blacks and whites or Brahmins and Shudras was grounded in biological realities – that is, if Brahmins really had better brains than Shudras – biology would be sufficient for understanding human society.
How can we distinguish what is biologically determined from what people merely try to justify through biological myths? A good rule of thumb is ‘Biology enables, Culture forbids.’ Biology is willing to tolerate a very wide spectrum of possibilities. It’s culture that obliges people to realise some possibilities while forbidding others. Biology enables women to have children – some cultures oblige women to realise this possibility. Biology enables men to enjoy sex with one another – some cultures forbid them to realise this possibility.
Culture tends to argue that it forbids only that which is unnatural. But from a biological perspective, nothing is unnatural. Whatever is possible is by definition also natural. A truly unnatural behaviour, one that goes against the laws of nature, simply cannot exist, so it would need no prohibition. No culture has ever bothered to forbid men to photosynthesise, women to run faster than the speed of light, or negatively charged electrons to be attracted to each other.
There is little sense, then, in arguing that the natural function of women is to give birth, or that homosexuality is unnatural. Most of the laws, norms, rights and obligations that define manhood and womanhood reflect human imagination more than biological reality.
The first universal order to appear was economic: the monetary order. The second universal order was political: the imperial order. The third universal order was religious: the order of universal religions such as Buddhism, Christianity and Islam. Merchants, conquerors and prophets
An economy of favours and obligations doesn’t work when large numbers of strangers try to cooperate.
More than 90 per cent of all money – more than $50 trillion appearing in our accounts – exists only on computer servers.
Trust is the raw material from which all types of money are minted.
Muslims who could not agree on religious beliefs could nevertheless agree on a monetary belief, because whereas religion asks us to believe in something, money asks us to believe that other people believe in something.
For thousands of years, philosophers, thinkers and prophets have besmirched money and called it the root of all evil. Be that as it may, money is also the apogee of human tolerance. Money is more open-minded than language, state laws, cultural codes, religious beliefs and social habits. Money is the only trust system created by humans that can bridge almost any cultural gap, and that does not discriminate on the basis of religion, gender, race, age or sexual orientation. Thanks to money, even people who don’t know each other and don’t trust each other can nevertheless cooperate effectively.
An empire that cannot sustain a blow and remain standing is not really an empire. Yet even the Romans found it hard to stomach
Most humans during these two and a half millennia have lived in empires. Empire is also a very stable form of government.
Nevertheless, the modern Indian state is a child of the British Empire. The British killed, injured and persecuted the inhabitants of the subcontinent, but they also united a bewildering mosaic of warring kingdoms, principalities and tribes, creating a shared national consciousness and a country that functioned more or less as a single political unit. They laid the foundations of the Indian judicial system, created its administrative structure, and built the railroad network that was critical for economic integration. Independent India adopted Western democracy, in its British incarnation, as its form of government. English is still the subcontinent’s lingua franca, a neutral tongue that native speakers of Hindi, Tamil and Malayalam can use to communicate. Indians are passionate cricket players and chai (tea) drinkers, and both game and beverage are British legacies. Commercial tea farming did not exist in India until the mid-nineteenth century, when it was introduced by the British East India Company.
Today religion is often considered a source of discrimination, disagreement and disunion. Yet, in fact, religion has been the third great unifier of humankind, alongside money and empires.
The big breakthrough came with Christianity. This faith began as an esoteric Jewish sect that sought to convince Jews that Jesus of Nazareth was their long-awaited messiah. However, one of the sect’s first leaders, Paul of Tarsus, reasoned that if the supreme power of the universe has interests and biases, and if He had bothered to incarnate Himself in the flesh and to die on the cross for the salvation of humankind, then this is something everyone should hear about, not just Jews.
Paul’s arguments fell on fertile ground. Christians began organising widespread missionary activities aimed at all humans. In one of history’s strangest twists, this esoteric Jewish sect took over the mighty Roman Empire. Christian success served as a model for another monotheist religion that appeared in the Arabian peninsula in the seventh century – Islam. Like Christianity, Islam, too, began as a small sect in a remote corner of the world, but in an even stranger and swifter historical surprise it managed to break out of the deserts of Arabia and conquer an immense empire stretching from the Atlantic Ocean to India. Henceforth, the monotheist idea played a central role in world history.
Nevertheless, the rising tide of monotheism did not really wipe out dualism. Jewish, Christian and Muslim monotheism absorbed numerous dualist beliefs and practices, and some of the most basic ideas of what we call ‘monotheism’ are, in fact, dualist in origin and spirit. Countless Christians, Muslims and Jews believe in a powerful evil force – like the one Christians call the Devil or Satan – who can act independently, fight against the good God, and wreak havoc without God’s permission. How can a monotheist adhere to such a dualistic belief (which, by the way, is nowhere to be found in the Old Testament)? Logically, it is impossible. Either you believe in a single omnipotent God or you believe in two opposing powers, neither of which is omnipotent. Still, humans have a wonderful capacity to believe in contradictions.
The average Christian believes in the monotheist God, but also in the dualist Devil, in polytheist saints, and in animist ghosts. Scholars of religion have a name for this simultaneous avowal of different and even contradictory ideas and the combination of rituals and practices taken from different sources. It’s called syncretism. Syncretism might, in fact, be the single great world religion.
The newcomers, such as Jainism and Buddhism in India, Daoism and Confucianism in China, and Stoicism, Cynicism and Epicureanism in the Mediterranean basin, were characterised by their disregard of gods. These creeds maintained that the superhuman order governing the world is the product of natural laws rather than of divine wills and whims.
At the age of twenty-nine Gautama slipped away from his palace in the middle of the night, leaving behind his family and possessions. He travelled as a homeless vagabond throughout northern India, searching for a way out of suffering. He visited ashrams and sat at the feet of gurus but nothing liberated him entirely – some dissatisfaction always remained. He did not despair. He resolved to investigate suffering on his own until he found a method for complete liberation. He spent six years meditating on the essence, causes and cures for human anguish. In the end he came to the realisation that suffering is not caused by ill fortune, by social injustice, or by divine whims. Rather, suffering is caused by the behaviour patterns of one’s own mind. Gautama’s insight was thatsomething pleasant or unpleasant, it simply understands things as they are, then there is no suffering. If you experience sadness without craving that the sadness go away, you continue to feel sadness but you do not suffer from it. There can actually be richness in the sadness. If you experience joy without craving that the joy linger and intensify, you continue to feel joy without losing your peace of mind. But how do you get the mind to accept things as they are, without craving? To accept sadness as sadness, joy as joy, pain as pain? Gautama developed a set of meditation techniques that train the mind to experience reality as it is, without craving.
These practices train the mind to focus all its attention on the question, ‘What am I experiencing now?’ rather than on ‘What would I rather be experiencing?’ It is difficult to achieve this state of mind, but not impossible.
train the mind to experience reality as it is. This law, known as dharma or dhamma, is seen by Buddhists as a universal law of nature. That ‘suffering arises from craving’ is always and everywhere true, just as in modern physics E always equals mc². Buddhists are people who believe in this law and make it the fulcrum of all their activities. Belief in gods, on the other hand, is of minor importance to them. The first principle of monotheist religions is ‘God exists. What does He want from me?’ The first principle of Buddhism is ‘Suffering exists. How do I escape it?’
The modern age has witnessed the rise of a number of new natural-law religions, such as liberalism, Communism, capitalism, nationalism and Nazism. These creeds do not like to be called religions, and refer to themselves as ideologies. But this is just a semantic exercise. If a religion is a system of human norms and values that is founded on belief in a superhuman order, then Soviet Communism was no less a religion than Islam. Islam is of course different from
Theist religions focus on the worship of gods. Humanist religions worship humanity, or more correctly, Homo sapiens. Humanism is a belief that Homo sapiens has a unique and sacred nature, which is fundamentally different from the nature of all other animals and of all other phenomena. Humanists believe that the unique nature of Homo sapiens is the most important thing in the world, and it determines the meaning of everything that happens in the universe. The supreme good is the good of Homo sapiens. The rest of the world and all other beings exist solely for the benefit of this species.
Biologists have since debunked Nazi racial theory. In particular, genetic research conducted after 1945 has demonstrated that the differences between the various human lineages are far smaller than the Nazis postulated.
White supremacy remained a mainstream ideology in American politics at least until the 1960s. The White Australia policy which restricted immigration of non-white people to Australia remained in force until 1973. Aboriginal Australians did not receive equal political rights until the 1960s, and most were prevented from voting in elections because they were deemed unfit to function as citizens.
religions eventually brought virtually every Sapiens on every continent into the global world we live in today. Not that this process of expansion and unification was linear or without interruptions. Looking at the bigger picture, though, the transition from many small cultures to a few large cultures and finally to a single global society was probably an inevitable result of the dynamics of human history.
This is one of the distinguishing marks of history as an academic discipline – the better you know a particular historical period, the harder it becomes to explain why things happened one way and not another. Those who have only a superficial knowledge of a certain period tend to focus only on the possibility that was eventually realised. They offer a just-so story to explain with hindsight why that outcome was inevitable. Those more deeply informed about the period are much more cognisant of the roads not taken.
It is particularly important to stress that possibilities which seem very unlikely to contemporaries often get realised. When Constantine assumed the throne in 306, Christianity was little more than an esoteric Eastern sect. If you were to suggest then that it was about to become the Roman state religion, you’d have been laughed out of the room just as you would be today if you were to suggest that by the year 2050 Hare Krishna would be the state religion of the USA.
In October 1913, the Bolsheviks were a small radical Russian faction. No reasonable person would have predicted that within a mere four years they would take over the country. In AD 600, the notion that a band of desert-dwelling Arabs would soon conquer an expanse stretching from the Atlantic Ocean to India was even more preposterous. Indeed, had the Byzantine army been able to repel the initial onslaught, Islam would probably have remained an obscure cult of which only a handful of cognoscenti were aware. Scholars would then have a very easy job explaining why a faith based on a revelation to a middle-aged Meccan merchant could never have caught on. Not that everything is possible.
So many forces are at work and their interactions are so complex that extremely small variations in the strength of the forces and the way they interact produce huge differences in outcomes. Not only that, but history is what is called a ‘level two’ chaotic system. Chaotic systems come in two shapes. Level one chaos is chaos that does not react to predictions about it. The weather, for example, is a level one chaotic system. Though it is influenced by myriad factors, we can build computer models that take more and more of them into consideration…. Level two chaos is chaos that reacts to predictions about it, and therefore can never be predicted accurately. Markets, for example, are a level two chaotic system. What will happen if we develop a computer program that forecasts with 100 per cent accuracy the price of oil tomorrow?
So why study history? Unlike physics or economics, history is not a means for making accurate predictions. We study history not to know the future but to widen our horizons, to understand that our present situation is neither natural nor inevitable, and that we consequently have many more possibilities before us than we imagine. For example, studying how Europeans came to dominate Africans enables us to realise that there is nothing natural or inevitable about the racial hierarchy, and that the world might well be arranged differently.
Game theory explains how in multi-player systems, views and behaviour patterns that harm all players nevertheless manage to take root and spread. Arms races are a famous example. Many arms races bankrupt all those who take part in them, without really changing the military balance of power.
Pakistan buys advanced aeroplanes, India responds in kind. When India develops nuclear bombs, Pakistan follows suit. When Pakistan enlarges its navy, India counters. At the end of the process, the balance of power may remain much as it was, but meanwhile billions of dollars that could have been invested in education or health are spent on weapons.
But the single most remarkable and defining moment of the past 500 years came at 05:29:45 on 16 July 1945. At that precise second, American scientists detonated the first atomic bomb at Alamogordo, New Mexico. From that point onward, humankind had the capability not only to change the course of history, but to end it.
Modern-day science is a unique tradition of knowledge, inasmuch as it openly admits collective ignorance regarding the most important questions. Darwin never argued that he was ‘The Seal of the Biologists’, and that he had solved the riddle of life once and for all. After centuries of extensive scientific research, biologists admit that they still don’t have any good explanation for how brains produce consciousness. Physicists admit that they don’t know what caused the Big Bang, or how to reconcile quantum mechanics with the theory of general relativity.
On 12 October 1492, at about 2:00 A.M., Columbus’ expedition collided with the unknown continent. Juan Rodriguez Bermejo, watching from the mast of the ship Pinta, spotted an island in what we now call the Bahamas, and shouted ‘Land! Land!’ Columbus believed he had reached a small island off the East Asian coast. He called the people he found there ‘Indians’ because he thought he had landed in the Indies – what we now call the East Indies or the Indonesian archipelago. Columbus stuck to this error for the rest of his life. The idea that he had discovered a completely unknown continent was inconceivable for him and for many of his generation. For thousands of years, not only the greatest thinkers and scholars but also the infallible Scriptures had known only Europe, Africa and Asia. Could they all have been wrong?
The first modern man was Amerigo Vespucci, an Italian sailor who took part in several expeditions to America in the years 1499–1504. Between 1502 and 1504, two texts describing these expeditions were published in Europe. They were attributed to Vespucci. These texts argued that the new lands discovered by Columbus were not islands off the East Asian coast, but rather an entire continent unknown to the Scriptures, classical geographers and contemporary Europeans. In 1507, convinced by these arguments, a respected mapmaker named Martin Waldseemüller published an updated world map, the first to show the place where Europe’s westward-sailing fleets had landed as a separate continent. Having drawn it, Waldseemüller had to give it a name. Erroneously believing that Amerigo Vespucci had been the person who discovered it, Waldseemüller named the continent in his honour – America. The Waldseemüller map became very popular and was copied by many other cartographers, spreading the name he had given the new land. There is poetic justice in the fact that a quarter of the world, and two of its seven continents, are named after a little-known Italian whose sole claim to fame is that he had the courage to say, ‘We don’t know.’
The contractor would eventually have $10 million in his account, even though the bank still has but $1 million in its vaults. Banks are allowed to loan $10 for every dollar they actually possess, which means that 90 per cent of all the money in our bank accounts is not covered by actual coins and notes.
The way out of the trap was discovered only in the modern era, with the appearance of a new system based on trust in the future. In it, people agreed to represent imaginary goods – goods that do not exist in the present – with a special kind of money they called ‘credit’. Credit enables us to build the present at the expense of the future. It’s founded on the assumption that our future resources are sure to be far more abundant than our present resources. A host of new and wonderful opportunities open up if we can build things in the present using future income.
The belief in the growing global pie eventually turned revolutionary. In 1776 the Scottish economist Adam Smith published The Wealth of Nations, probably the most important economics manifesto of all time. In the eighth chapter of its first volume, Smith made the following novel argument: when a landlord, a weaver, or a shoemaker has greater profits than he needs to maintain his own family, he uses the surplus to employ more assistants, in order to further increase his profits.
In 1840 Britain duly declared war on China in the name of ‘free trade’. It was a walkover. The overconfident Chinese were no match for Britain’s new wonder weapons – steamboats, heavy artillery, rockets and rapid-fire rifles. Under the subsequent peace treaty, China agreed not to constrain the activities of British drug merchants and to compensate them for damages inflicted by the Chinese police. Furthermore, the British demanded and received control of Hong Kong, which they proceeded to use as a secure base for drug trafficking (Hong Kong remained in British hands until 1997). In the late nineteenth century, about 40 million Chinese, a tenth of the country’s population, were opium addicts.
Yet what happens if the greedy shoemaker increases his profits by paying employees less and increasing their work hours? The standard answer is that the free market would protect the employees. If our shoemaker pays too little and demands too much, the best employees would naturally abandon him and go to work for his competitors. The tyrant shoemaker would find himself left with the worst labourers, or with no labourers at all. He would have to mend his ways or go out of business. His own greed would compel him to treat his employees well. This sounds bulletproof in theory, but in practice the bullets get through all too easily. In a completely free market, unsupervised by kings and priests, avaricious capitalists can establish monopolies or collude against their workforces. If there is a single corporation controlling all shoe factories in a country, or if all factory owners conspire to reduce wages simultaneously, then the labourers are no longer able to protect themselves by switching jobs.
After 1908, and especially after 1945, capitalist greed was somewhat reined in, not least due to the fear of Communism. Yet inequities are still rampant. The economic pie of 2014 is far larger than the pie of 1500, but it is distributed so unevenly that many African peasants and Indonesian labourers return home after a hard day’s work with less food than did their ancestors 500 years ago. Much like the Agricultural Revolution, so too the growth of the modern economy might turn out to be a colossal fraud. The human species and the global economy may well keep growing, but many more individuals may live in hunger and want.
Egg-laying hens, for example, have a complex world of behavioural needs and drives. They feel strong urges to scout their environment, forage and peck around, determine social hierarchies, build nests and groom themselves. But the egg industry often locks the hens inside tiny coops, and it is not uncommon for it to squeeze four hens to a cage, each given a floor space of about 10 by 8.5 inches. The hens receive sufficient food, but they are unable to claim a territory, build a nest or engage in other natural activities. Indeed, the cage is so small that hens are often unable even to flap their wings or stand fully erect.
Treating living creatures possessing complex emotional worlds as if they were machines is likely to cause them not only physical discomfort, but also much social stress and psychological frustration.
This is the basic lesson of evolutionary psychology: a need shaped in the wild continues to be felt subjectively even if it is no longer really necessary for survival and reproduction.
The history of ethics is a sad tale of wonderful ideals that nobody can live up to. Most Christians did not imitate Christ, most Buddhists failed to follow Buddha, and most Confucians would have caused Confucius a temper tantrum.
Today, the earth’s continents are home to billions of Sapiens. If you took all these people and put them on a large set of scales, their combined mass would be about 300 million tons. If you then took all our domesticated farmyard animals – cows, pigs, sheep and chickens – and placed them on an even larger set of scales, their mass would amount to about 700 million tons. In contrast, the combined mass of all surviving large wild animals – from porcupines and penguins to elephants and whales – is less than 100 million tons. Our children’s books, our iconography and our TV screens are still full of giraffes, wolves and chimpanzees, but the real world has very few of them left. There are about 80,000 giraffes in the world, compared to 1.5 billion cattle; only 200,000 wolves, compared to 400 million domesticated dogs; only 250,000 chimpanzees – in contrast to billions of humans. Humankind really has taken over the world.
In ancient China, tens of millions of people saw themselves as members of a single family, with the emperor as its father. In the Middle Ages, millions of devout Muslims imagined that they were all brothers and sisters in the great community of Islam.
In 1945 Britain ruled a quarter of the globe. Thirty years later it ruled just a few small islands.
But campaigns of conquest like those of the Romans, Mongols and Ottomans cannot take place today anywhere in the world. Since 1945, no independent country recognised by the UN has been conquered and wiped off the map. Limited international wars still occur from time to time, and millions still die in wars, but wars are no longer the norm.
There is a positive feedback loop between all these four factors. The threat of nuclear holocaust fosters pacifism; when pacifism spreads, war recedes and trade flourishes; and trade increases both the profits of peace and the costs of war. Over time, this feedback loop creates another obstacle to war, which may ultimately prove the most important of all. The tightening web of international connections erodes the independence of most countries, lessening the chance that any one of them might single-handedly let slip the dogs of war.
Revolution made the world a better place to live? Was the late Neil Armstrong, whose footprint remains intact on the windless moon, happier than the nameless hunter-gatherer who 30,000 years ago left her handprint on a wall in Chauvet Cave? If not, what was the point of developing agriculture, cities, writing, coinage, empires, science and industry? Historians seldom ask such questions.
If economic growth and self-reliance do not make people happier, what’s the benefit of Capitalism? What if it turns out that the subjects of large empires are generally happier than the citizens of independent states and that, for example, Ghanaians were happier under British colonial rule than under their own homegrown dictators?
When humans learned to farm in the Agricultural Revolution, their collective power to shape their environment increased, but the lot of many individual humans grew harsher. Peasants had to work harder than foragers to eke out less varied and nutritious food, and they were far more exposed to disease and exploitation.
Over the last two centuries tens of billions of them have been subjected to a regime of industrial exploitation whose cruelty has no precedent in the annals of planet Earth. If we accept a mere tenth of what animal-rights activists are claiming, then modern industrial agriculture might well be the greatest crime in history.
People with strong families who live in tight-knit and supportive communities are significantly happier than people whose families are dysfunctional and who have never found (or never sought) a community to be part of. Marriage is particularly important.
For example, evolution provided pleasant feelings as rewards to males who spread their genes by having sex with fertile females. If sex were not accompanied by such pleasure, few males would bother.
Some scholars compare human biochemistry to an air-conditioning system that keeps the temperature constant, come heatwave or snowstorm. Events might momentarily change the temperature, but the air-conditioning system always returns the temperature to the same set point.
As far as we can tell, from a purely scientific viewpoint, human life has absolutely no meaning. Humans are the outcome of blind evolutionary processes that operate without goal or purpose. Our actions are not part of some divine cosmic plan, and if planet Earth were to blow up tomorrow morning, the universe would probably keep going about its business as usual.
Hence any meaning that people ascribe to their lives is just a delusion. The other-worldly meanings medieval people found in their lives were no more deluded than the modern humanist, nationalist and capitalist meanings modern people find. The scientist who says her life is meaningful because she increases the store of human knowledge, the soldier who declares that his life is meaningful because he fights to defend his homeland, and the entrepreneur who finds meaning in building a new company are no less delusional than their medieval counterparts who found meaning in reading scriptures, going on a crusade or building a new cathedral. So perhaps happiness is synchronising one’s personal delusions of meaning with the prevailing collective delusions.
Most religions and ideologies throughout history stated that there are objective yardsticks for goodness and beauty, and for how things ought to be. They were suspicious of the feelings and preferences of the ordinary person. At the entrance of the temple of Apollo at Delphi, pilgrims were greeted by the inscription: ‘Know thyself!’ The implication was that the average person is ignorant of his true self, and is therefore likely to be ignorant of true happiness. Freud would probably concur.* And so would Christian theologians.
Imagine that a psychologist embarks on a study of happiness among drug users. He polls them and finds that they declare, every single one of them, that they are only happy when they shoot up. Would the psychologist publish a paper declaring that heroin is the key to happiness?
Buddhism has assigned the question of happiness more importance than perhaps any other human creed. For 2,500 years, Buddhists have systematically studied the essence and causes of happiness, which is why there is a growing interest among the scientific community both in their philosophy and their meditation practices. Buddhism shares the basic insight of the biological approach to happiness, namely that happiness results from processes occurring within one’s body, and not from events in the outside world. However, starting from the same insight, Buddhism reaches very different conclusions. According to Buddhism, most people identify happiness with pleasant feelings, while identifying suffering with unpleasant feelings. People consequently ascribe immense importance to what they feel, craving to experience more and more pleasures, while avoiding pain. Whatever we do throughout our lives, whether scratching our leg, fidgeting slightly in the chair, or fighting world wars, we are just trying to get pleasant feelings.
What is so important about obtaining such ephemeral prizes? Why struggle so hard to achieve something that disappears almost as soon as it arises? According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify.
The resulting serenity is so profound that those who spend their lives in the frenzied pursuit of pleasant feelings can hardly imagine it. It is like a man standing for decades on the seashore, embracing certain ‘good’ waves and trying to prevent them from disintegrating, while simultaneously pushing back ‘bad’ waves to prevent them from getting near him. Day in, day out, the man stands on the beach, driving himself crazy with this fruitless exercise. Eventually, he sits down on the sand and just allows the waves to come and go as they please. How peaceful!
Buddha agreed with modern biology and New Age movements that happiness is independent of external conditions. Yet his more important and far more profound insight was that true happiness is also independent of our inner feelings. Indeed, the more significance we give our feelings, the more we crave them, and the more we suffer. Buddha’s recommendation was to stop not only the pursuit of external achievements, but also the pursuit of inner feelings.
In contrast, for many traditional philosophies and religions, such as Buddhism, the key to happiness is to know the truth about yourself – to understand who, or what, you really are. Most people wrongly identify themselves with their feelings, thoughts, likes and dislikes. When they feel anger, they think, ‘I am angry. This is my anger.’ They consequently spend their life avoiding some kinds of feelings and pursuing others. They never realise that they are not their feelings, and that the relentless pursuit of particular feelings just traps them in misery.
For close to 4 billion years, every single organism on the planet evolved subject to natural selection. Not even one was designed by an intelligent creator. The giraffe, for example, got its long neck thanks to competition between archaic giraffes rather than to the whims of a super-intelligent being. Proto-giraffes who had longer necks had access to more food and consequently produced more offspring than did those with shorter necks. Nobody, certainly not the giraffes, said, ‘A long neck would enable giraffes to munch leaves off the treetops. Let’s extend it.’ The beauty of Darwin’s theory is that it does not need to assume an intelligent designer to explain how giraffes ended up with long necks.
What would happen, for example, if we developed a cure for Alzheimer’s disease that, as a side benefit, could dramatically improve the memories of healthy people? Would anyone be able to halt the relevant research? And when the cure is developed, could any law enforcement agency limit it to Alzheimer’s patients and prevent healthy people from using it to acquire super-memories?
Mapping the first human genome required fifteen years and $3 billion. Today you can map a person’s DNA within a few weeks and at the cost of a few hundred dollars. The era of personalised medicine – medicine that matches treatment to DNA – has begun.
2 comments on “Book Review: Sapiens: A Brief History of Humankind”
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