Quotes by "Yuval Noah Harari"

When the faithful are asked whether God really exists, they often begin by talking about the enigmatic mysteries of the universe and the limits of human understanding. ‘Science cannot explain the Big Bang,’ they exclaim, ‘so that must be God’s doing.’ Yet like a magician fooling an audience by imperceptibly replacing one card with another, the faithful quickly replace the cosmic mystery with the worldly lawgiver. After giving the name of ‘God’ to the unknown secrets of the cosmos, they then use this to somehow condemn bikinis and divorces. ‘We do not understand the Big Bang – therefore you must cover your hair in public and vote against gay marriage.’ Not only is there no logical connection between the two, but they are in fact contradictory. The deeper the mysteries of the universe, the less likely it is that whatever is responsible for them gives a damn about female dress codes or human sexual behaviour.

Going further back, have the seventy or so turbulent millennia since the Cognitive 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?

No matter what monks in their Himalayan caves or philosophers in their ivory towers say, for the capitalist juggernaut, happiness is pleasure. Period. With each passing year our tolerance for unpleasant sensations decreases, and our craving for pleasant sensations increases. Both scientific research and economic activity are geared to that end, each year producing better painkillers, new ice-cream flavours, more comfortable mattresses, and more addictive games for our smartphones, so that we will not suffer a single boring moment while waiting for the bus. All this is hardly enough, of course. Since Homo sapiens was not adapted by evolution to experience constant pleasure, if that is what humankind nevertheless wants, ice cream and smartphone games will not do. It will be necessary to change our biochemistry and re-engineer our bodies and minds. So we are working on that. You may debate whether it is good or bad, but it seems that the second great project of the twenty-first century – to ensure global happiness – will involve re-engineering Homo sapiens so that it can enjoy everlasting pleasure.

The capitalist and consumerist ethics are two sides of the same coin, a merger of two commandments. The supreme commandment of the rich is ‘Invest!’ The supreme commandment of the rest of us is ‘Buy!’ The capitalist–consumerist ethic is revolutionary in another respect. Most previous ethical systems presented people with a pretty tough deal. They were promised paradise, but only if they cultivated compassion and tolerance, overcame craving and anger, and restrained their selfish interests. This was too tough for most. 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. In contrast, most people today successfully live up to the capitalist–consumerist ideal. The new ethic promises paradise on condition that the rich remain greedy and spend their time making more money and that the masses give free reign to their cravings and passions and buy more and more. This is the first religion in history whose followers actually do what they are asked to do. How though do we know that we'll really get paradise in return? We've seen it on television.

Algunas religiones, como el cristianismo y el nazismo, han matado a millones de personas debido a un odio ardiente. El capitalismo ha matado a millones debido a una fría indiferencia ligada a la avaricia.

Whereas many people just accept the ready-made answers provided by the powers that be, spiritual seekers are not so easily satisfied. They are determined to follow the big question wherever it leads, and not just to places you know well or wish to visit.

The Scientific Revolution proposed a very different formula for knowledge: Knowledge = Empirical Data × Mathematics. If we want to know the answer to some question, we need to gather relevant empirical data, and then use mathematical tools to analyse the data. For example, in order to gauge the true shape of the earth, we can observe the sun, the moon and the planets from various locations across the world. Once we have amassed enough observations, we can use trigonometry to deduce not only the shape of the earth, but also the structure of the entire solar system. In practice, that means that scientists seek knowledge by spending years in observatories, laboratories and research expeditions, gathering more and more empirical data, and sharpening their mathematical tools so they could interpret the data correctly. The scientific formula for knowledge led to astounding breakthroughs in astronomy, physics, medicine and countless other disciplines. But it had one huge drawback: it could not deal with questions of value and meaning. Medieval pundits could determine with absolute certainty that it is wrong to murder and steal, and that the purpose of human life is to do God’s bidding, because scriptures said so. Scientists could not come up with such ethical judgements. No amount of data and no mathematical wizardry can prove that it is wrong to murder. Yet human societies cannot survive without such value judgements.

This is the paradox of historical knowledge. Knowledge that does not change behaviour is useless. But knowledge that changes behaviour quickly loses its relevance.

Questions you cannot answer are usually far better for you than answers you cannot question.

There are no gods, no nations, no money and no human rights, except in our collective imagination.

Consistency is the playground of dull minds

Modern business people and lawyers are, in fact, powerful sorcerers.

The algorithms will take care of everything. If, however, you want to retain some control of your personal life, you have to run faster than the algorithms, faster than Amazon and the government, and get to know yourself before they do. To run fast, don't take much luggage with you. Leave all your illusions behind. They are very heavy.

I never react to events in the outside world; I always react to the sensations in my own body. (...) Even when we think we react to what another person has done, to President Trump's latest tweet, or to a distant childhood memory, the truth is we always react to our immediate bodily sensations. If we are outraged that somebody insulted our nation or our god, what makes the insult unbearable is the burning sensations in the pit of our stomach and the band of pain that grips our heart. Our nation feels nothing, but our body really hurts.

Tolerance is not a Sapiens trademark. In modern times, a small diʃerence in skin colour, dialect or religion has been enough to prompt one group of Sapiens to set about exterminating another group.

What then is the secular ideal? The most important secular commitment is to the truth, which is based on observation and evidence rather than on mere faith. Seculars strive not to confuse truth with belief. If you have a very strong belief in some story, that may tell us a lot of interesting things about your psychology, about your childhood, and about your brain structure – but it does not prove that the story is true. (Often, strong beliefs are needed precisely when the story isn’t true.)

For centuries scientists too accepted these humanist guidelines. When physicists wondered whether to get married or not, they too watched sunsets and tried to get in touch with themselves. When chemists contemplated whether to accept a problematic job offer, they too wrote diaries and had heart-to-heart talks with a good friend. When biologists debated whether to wage war or sign a peace treaty, they too voted in democratic elections. When brain scientists wrote books about their startling discoveries, they often put an inspiring Goethe quote on the first page. This was the basis for the modern alliance between science and humanism, which kept the delicate balance between the modern yang and the modern yin – between reason and emotion, between the laboratory and the museum, between the production line and the supermarket.

Scientists, for their part, need to be far more engaged with current public debates. They “should not be afraid of making their voice heard when the debate wanders into their field of expertise, be it medicine or history. Silence isn’t neuatrality; it is supporting the status quo. Of course, it is extremely important to go on doing academic research and to publish the results in scientific journals that only a few experts read. But it is equally important to communicate the latest scientific theories to the general public through popular-science books, and even through the skilful use of art and fiction.

It is the responsibility of all of us to invest time and effort in uncovering our biases and in verifying our sources of information. As noted in earlier chapters, we cannot investigate everything ourselves. But precisely because of that, we need at least to investigate carefully our favourite sources of information – be they a newspaper, a website, a TV network or a person. In Chapter 20 we will explore in far greater depth how to avoid brainwashing and how to distinguish reality from fiction. Here I would like to offer two simple rules of thumb. First, if you want reliable information – pay good money for it. If you get your news for free, you might well be the product. Suppose a shady billionaire offered you the following deal: ‘I will pay you $30 a month, and in exchange, you will allow me to brainwash you for an hour every day, installing in your mind whichever political and commercial biases I want.’ Would you take the deal? Few sane people would. So the shady billionaire offers a slightly different deal: ‘You will allow me to brainwash you for one hour every day, and in exchange, I will not charge you anything for this service. The second rule of thumb is that if some issue seems exceptionally important to you, make the effort to read the relevant scientific literature. And by scientific literature I mean peer-reviewed articles, books published by well-known academic publishers, and the writings of professors from reputable institutions. Science obviously has its limitations, and it has got many things wrong in the past. Nevertheless, the scientific community has been our most reliable source of knowledge for centuries. If you think that the scientific community is wrong about something, that’s certainly possible, but at least know the scientific theories you are rejecting, and provide some empirical evidence to support your claim.

Science finds it hard to decipher the mysteries of the mind largely because we lack efficient tools. Many people, including many scientists, tend to confuse the mind with the brain, but they are really very different things. The brain is a material network of neurons, synapses and biochemicals. The mind is a flow of subjective experiences, such as pain, pleasure, anger and love. Biologists assume that the brain somehow produces the mind, and that biochemical reactions in billions of neurons somehow produce experiences such as pain and love. However, so far we have absolutely no explanation for how the mind emerges from the brain. How come when billions of neurons are firing electrical signals in a particular pattern, I feel pain, and when the neurons fire in a different pattern, I feel love? We haven’t got a clue. Hence even if the mind indeed emerges from the brain, at least for now studying the mind is a different undertaking than studying the brain.