Posts

, , , , , , , , ,

536. Humankind: A Hopeful History

Rating:  ☆☆☆

Recommended by:

Author:  Rutger Bregman

Genre:  Non Fiction, Science, Politics, Philosophy, Psychology, Anthropology, Sociology, Public Policy

462 pages, published June 2, 2020

Reading Format:   Audiobook

Summary

In Humankind, author Rutger Bregman rejects the widely accepted idea that human beings are by nature selfish and self-interested and instead presents and supports his thesis that the innate goodness and cooperation of human beings has been the key factor to their success.  After giving the reader a 200,000 year history, Bregman demonstrates that we are evolutionarily adapted for cooperation rather than competition, and that our instinct to trust each other has a firm evolutionary basis going back to the beginning of Homo sapiens.  He also debunks commonly believed understandings of the Milgram electrical-shock experiment, the Zimbardo prison experiment, the Kitty Genovese “bystander effect,” and shows that a real life shipwreck of boys on a remote island resulted in cooperation and teamwork rather than a Lord of the Flies style degeneration.

Quotes 

“So what is this radical idea? That most people, deep down, are pretty decent.”

 

“Imagine for a moment that a new drug comes on the market. It’s super-addictive, and in no time everyone’s hooked. Scientists investigate and soon conclude that the drug causes, I quote, ‘a misperception of risk, anxiety, lower mood levels, learned helplessness, contempt and hostility towards others, and desensitization’……That drug is the news.”

 

“Rousseau already observed that this form of government is more accurately an ‘elective aristocracy’ because in practice the people are not in power at all. Instead we’re allowed to decide who holds power over us. It’s also important to realise this model was originally designed to exclude society’s rank and file. Take the American Constitution: historians agree it ‘was intrinsically an aristocratic document designed to check the democratic tendencies of the period’. It was never the American Founding Fathers’ intention for the general populace to play an active role in politics. Even now, though any citizen can run for public office, it’s tough to win an election without access to an aristocratic network of donors and lobbyists. It’s not surprising that American ‘democracy’ exhibits dynastic tendencies—think of the Kennedys, the Clintons, the Bushes.”

 

“An old man says to his grandson: ‘There’s a fight going on inside me. It’s a terrible fight between two wolves. One is evil–angry, greedy, jealous, arrogant, and cowardly. The other is good–peaceful, loving, modest, generous, honest, and trustworthy. These two wolves are also fighting within you, and inside every other person too.’ After a moment, the boy asks, ‘Which wolf will win?’ The old man smiles. ‘The one you feed.’

 

“Over the last several decades, extreme poverty, victims of war, child mortality, crime, famine, child labour, deaths in natural disasters and the number of plane crashes have all plummeted. We’re living in the richest, safest, healthiest era ever. So why don’t we realise this? It’s simple. Because the news is about the exceptional, and the more exceptional an event is – be it a terrorist attack, violent uprising, or natural disaster – the bigger its newsworthiness.”

 

“It’s when crisis hits – when the bombs fall or the floodwaters rise – that we humans become our best selves.”

 

“Civilisation has become synonymous with peace and progress, and wilderness with war and decline. In reality, for most of human existence, it was the other way around.”

 

“If you are to punish a man retributively you must injure him. If you are to reform him you must improve him. And men are not improved by injuries.’ George Bernard Shaw (1856–1950)”

 

“Also taboo among hunter-gatherers was stockpiling and hoarding. For most of our history we didn’t collect things, but friendships. This never failed to amaze European explorers, who expressed incredulity at the generosity of the peoples they encountered. ‘When you ask for something they have, they never say no,’ Columbus wrote in his log. ‘To the contrary, they offer to share with anyone.”

 

“News is to the mind what sugar is to the body.”

 

 “For centuries, even millennia, generals and governors, artists and poets had taken it for granted that soldiers fight. That if there’s one thing that brings out the hunter in us, it’s war. War is when we humans get to do what we’re so good at. War is when we shoot to kill. But as Colonel Samuel Marshall continued to interview groups of servicemen, in the Pacific and later in the European theatre, he found that only 15 to 25 per cent of them had actually fired their weapons. At the critical moment, the vast majority balked. One frustrated officer related how he had gone up and down the lines yelling, ‘Goddammit! Start shooting!’ Yet, ‘they fired only while I watched them or while some other officer stood over them’.14 The situation on Makin that night had been do-or-die, when you would expect everyone to fight for their lives. But in his battalion of more than three hundred soldiers, Marshall could identify only thirty-six who actually pulled the trigger. Was it a lack of experience? Nope. There didn’t seem to be any difference between new recruits and experienced pros when it came to willingness to shoot. And many of the men who didn’t fire had been crack shots in training. Maybe they just chickened out? Hardly. Soldiers who didn’t fire stayed at their posts, which meant they ran as much of a risk. To a man, they were courageous, loyal patriots, prepared to sacrifice their lives for their comrades. And yet, when it came down to it, they shirked their duty. They failed to shoot.”

 

 “To understand where things went wrong, we have to go back 15,000 years, to the end of the last ice age. Up until then, the planet had been sparsely populated and people banded together to stave off the cold. Rather than a struggle for survival, it was a snuggle for survival, in which we kept each other warm.22 Then the climate changed, turning the area between the Nile in the west and the Tigris in the east into a land of milk and honey. Here, survival no longer depended on banding together against the elements. With food in such plentiful supply, it made sense to stay put.  Huts and temples were built, towns and villages took shape and the population grew.  More importantly, people’s possessions grew. What was it Rousseau had to say about this? ‘The first man, who, after enclosing a piece of ground, took it into his head to say, “This is mine”’–that’s where it all started to go wrong. It couldn’t have been easy to convince people that land or animals–or even other human beings–could now belong to someone. After all, foragers had shared just about everything.24 And this new practice of ownership meant inequality started to grow. When someone died, their possessions even got passed on to the next generation. Once this kind of inheritance came into play, the gap between rich and poor opened wide.”

 

“Reading through the 1300 pages of interviews … it’s patently obvious that Eichman was no brainless bureaucrat, He was a fanatic. He acted not out of indifference, but out of conviction. Like [Stanley] Milgram’s experimental subjects, he did evil because he believed he was doing good.”

 

“The emergence of the first large settlements triggered a seismic shift in religious life. Seeking to explain the catastrophes suddenly befalling us, we began to believe in vengeful and omnipotent beings, in gods who were enraged because of something we’d done. A whole clerical class was put in charge of figuring out why the gods were so angry. Had we eaten something forbidden? Said something wrong? Had an illicit thought?37 For the first time in history, we developed a notion of sin. And we began looking to priests to prescribe how we should do penance. Sometimes it was enough to pray or complete a strict set of rituals, but often we had to sacrifice cherished possessions–food or animals or even people.”

 

 “In the very same years that Rousseau was writing his books, Franklin admitted that ‘No European who has tasted Savage Life can afterwards bear to live in our societies.’  He described how ‘civilised’ white men and women who were captured and subsequently released by Indians invariably would ‘take the first good Opportunity of escaping again into the Woods’. Colonists fled into the wilderness by the hundreds, whereas the reverse rarely happened.  And who could blame them? Living as Indians, they enjoyed more freedoms than they did as farmers and taxpayers. For women, the appeal was even greater. ‘We could work as leisurely as we pleased,’ said a colonial woman who hid from countrymen sent to ‘rescue’ her. ‘Here, I have no master,’ another told a French diplomat. ‘I shall marry if I wish and be unmarried again when I wish. Is there a single woman as independent as I in your cities?”

 

 

 “One thing is certain: a better world doesn’t start with more empathy. If anything, empathy makes us less forgiving, because the more we identify with victims, the more we generalise about our enemies. The bright spotlight we shine on our chosen few makes us blind to the perspective of our adversaries, because everybody else falls outside our view.”

 

My Take

In the same vein as Factfulness, Abundance and It’s Better Than It Looks, I found the optimism of author Rutger Bregman in Humankind to be a hopeful and encouraging look at human nature and our future together on this planet.  A nice antidote to all the doomsayers out there.

/by
, , , , , ,

209. Sapiens: A Brief History of Humankind

Rating:  ☆☆☆☆1/2

Author:   Yuval Noah Harari

Genre:  Non-Fiction, History, Anthropology, Science, Philosophy

443 pages, published 2011

Reading Format:  Audio Book

 

Summary

In Sapiens, Dr. Yuval Noah Harari tells the story of the whole of human history, from the very first humans to walk the earth to the breakthroughs of the Cognitive, Agricultural and Scientific and Information Revolutions.  Looking at the world through the lens of biology, science, anthropology, paleontology, conquest, sociology and economics, Harari explores how history has shaped our human societies, the animals and plants around us, and even our personalities.

 

Quotes 

“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.”

 

“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.”

 

“History is something that very few people have been doing while everyone else was ploughing fields and carrying water buckets.”

 

“Sapiens can cooperate in extremely flexible ways with countless numbers of strangers. That’s why Sapiens rule the world, whereas ants eat our leftovers and chimps are locked up in zoos and research laboratories.”

 

“The romantic contrast between modern industry that “destroys nature” and our ancestors who “lived in harmony with nature” is groundless. Long before the Industrial Revolution, Homo sapiens held the record among all organisms for driving the most plant and animal species to their extinctions. We have the dubious distinction of being the deadliest species in the annals of life.”

 

“You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven.”

 

“One of history’s few iron laws is that luxuries tend to become necessities and to spawn new obligations.”

 

“People easily understand that ‘primitives’ cement their social order by believing in ghosts and spirits, and gathering each full moon to dance together around the campfire. What we fail to appreciate is that our modern institutions function on exactly the same basis.”

 

“Two Catholics who have never met can nevertheless go together on crusade or pool funds to build a hospital because they both believe that God was incarnated in human flesh and allowed Himself to be crucified to redeem our sins. States are rooted in common national myths. Two Serbs who have never met might risk their lives to save one another because both believe in the existence of the Serbian nation, the Serbian homeland and the Serbian flag. Judicial systems are rooted in common legal myths. Two lawyers who have never met can nevertheless combine efforts to defend a complete stranger because they both believe in the existence of laws, justice, human rights – and the money paid out in fees. Yet none of these things exists outside the stories that people invent and tell one another. There are no gods in the universe, no nations, no money, no human rights, no laws, and no justice outside the common imagination of human beings.”

 

“A meaningful life can be extremely satisfying even in the midst of hardship, whereas a meaningless life is a terrible ordeal no matter how comfortable it is.”

 

“This is the essence of the Agricultural Revolution: the ability to keep more people alive under worse conditions.”

 

“Hunter-gatherers spent their time in more stimulating and varied ways, and were less in danger of starvation and disease. The Agricultural Revolution certainly enlarged the sum total of food at the disposal of humankind, but the extra food did not translate into a better diet or more leisure. Rather, it translated into population explosions and pampered elites. The average farmer worked harder than the average forager, and got a worse diet in return. The Agricultural Revolution was history’s biggest fraud.2 Who was responsible? Neither kings, nor priests, nor merchants. The culprits were a handful of plant species, including wheat, rice and potatoes. These plants domesticated Homo sapiens, rather than vice versa.”

 

“We did not domesticate wheat. It domesticated us.”

 

“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.”

 

“money is the most universal and most efficient system of mutual trust ever devised.”

 

“Obesity is a double victory for consumerism. Instead of eating little, which will lead to economic contraction, people eat too much and then buy diet products – contributing to economic growth twice over.”

 

“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.”

 

“Ever since the Cognitive Revolution, Sapiens have thus been living in a dual reality. On the one hand, the objective reality of rivers, trees and lions; and on the other hand, the imagined reality of gods, nations and corporations. As time went by, the imagined reality became ever more powerful, so that today the very survival of rivers, trees and lions depends on the grace of imagined entities such as the United States and Google.”

 

“Large numbers of strangers can cooperate successfully by believing in common myths. Any large-scale human cooperation – whether a modern state, a medieval church, an ancient city or an archaic tribe – is rooted in common myths that exist only in people’s collective imagination.”

 

“happiness does not really depend on objective conditions of either wealth, health or even community. Rather, it depends on the correlation between objective conditions and subjective expectations.”

 

“Hierarchies serve an important function. They enable complete strangers to know how to treat one another without wasting the time and energy needed to become personally acquainted.”

 

“Voltaire said about God that ‘there is no God, but don’t tell that to my servant, lest he murder me at night’. Hammurabi would have said the same about his principle of hierarchy, and Thomas Jefferson about human rights. Homo sapiens has no natural rights, just as spiders, hyenas and chimpanzees have no natural rights. But don’t tell that to our servants, lest they murder us at night.”

 

“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. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been. 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!”

 

“Domesticated chickens and cattle may well be an evolutionary success story, but they are also among the most miserable creatures that ever lived. The domestication of animals was founded on a series of brutal practices that only became crueller with the passing of the centuries.”

 

“most cherished desires of present-day Westerners are shaped by romantic, nationalist, capitalist and humanist myths that have been around for centuries. Friends giving advice often tell each other, ‘Follow your heart.’ But the heart is a double agent that usually takes its instructions from the dominant myths of the day, and the very recommendation to ‘follow your heart’ was implanted in our minds by a combination of nineteenth-century Romantic myths and twentieth-century consumerist myths. The Coca-Cola Company, for example, has marketed Diet Coke around the world under the slogan ‘Diet Coke. Do what feels good.’ Even what people take to be their most personal desires are usually programmed by the imagined order. Let’s consider, for example, the popular desire to take a holiday abroad. There is nothing natural or obvious about this. A chimpanzee alpha male would never think of using his power in order to go on holiday into the territory of a neighbouring chimpanzee band. The elite of ancient Egypt spent their fortunes building pyramids and having their corpses mummified, but none of them thought of going shopping in Babylon or taking a skiing holiday in Phoenicia. People today spend a great deal of money on holidays abroad because they are true believers in the myths of romantic consumerism. Romanticism tells us that in order to make the most of our human potential we must have as many different experiences as we can. We must open ourselves to a wide spectrum of emotions; we must sample various kinds of relationships; we must try different cuisines; we must learn to appreciate different styles of music. One of the best ways to do all that is to break free from our daily routine, leave behind our familiar setting, and go travelling in distant lands, where we can ‘experience’ the culture, the smells, the tastes and the norms of other people. We hear again and again the romantic myths about ‘how a new experience opened my eyes and changed my life’. Consumerism tells us that in order to be happy we must consume as many products and services as possible.

 

My Take

To call this book fascinating is an understatement.  Harari has a unique take on how Homo Sapiens evolved and ended up ruling the world.  For example, he credits the power of storytelling for humans’ abilities to cooperate with each other.  When we tell each other a story such as a corporation is something that actually exists, people invest in that corporation, work for that corporation, and recognize the existence of that corporation in myriad other ways.  Also interesting is Harari’s discussion of the importance of money and credit to human advancement.  Without those two factious constructs, we would still be stuck in a pre-industrial age.  As an additional note, I read the sequel to this book, Homo Deus, last year and it is also terrific.  While Sapiens discusses the history of mankind, Homo Deus is all about our future.

 

/by
, , , , ,

182. Homo Deus: A Brief History of Tomorrow

Rating:  ☆☆☆☆1/2

Recommended by:

Author:   Yuval Noah Harari

Genre:  Non-Fiction, History, Science, Philosophy, Anthropology

450 pages, published February 1, 2017

Reading Format:  Book

 

Summary

The follow up to Yuval Noah Harari’s very successful book Sapiens, Homo Deus takes a wide ranging look at humanity’s future and our the movement to bring immortality to humans.  Harari explains that after taming famine, plague and war, we are entering the next stage of evolution where we are continuously biologically upgrading ourselves, we overcome death and create artificial life and all the opportunities and problems that may come with this brave new world.

Quotes 

“In 2012 about 56 million people died throughout the world; 620,000 of them died due to human violence (war killed 120,000 people, and crime killed another 500,000). In contrast, 800,000 committed suicide, and 1.5 million died of diabetes.23 Sugar is now more dangerous than gunpowder.”

 

“This is the best reason to learn history: not in order to predict the future, but to free yourself of the past and imagine alternative destinies. Of course this is not total freedom – we cannot avoid being shaped by the past. But some freedom is better than none.”

 

“Centuries ago human knowledge increased slowly, so politics and economics changed at a leisurely pace too. Today our knowledge is increasing at breakneck speed, and theoretically we should understand the world better and better. But the very opposite is happening. Our new-found knowledge leads to faster economic, social and political changes; in an attempt to understand what is happening, we accelerate the accumulation of knowledge, which leads only to faster and greater upheavals. Consequently we are less and less able to make sense of the present or forecast the future. In 1016 it was relatively easy to predict how Europe would look in 1050. Sure, dynasties might fall, unknown raiders might invade, and natural disasters might strike; yet it was clear that in 1050 Europe would still be ruled by kings and priests, that it would be an agricultural society, that most of its inhabitants would be peasants, and that it would continue to suffer greatly from famines, plagues and wars. In contrast, in 2016 we have no idea how Europe will look in 2050. We cannot say what kind of political system it will have, how its job market will be structured, or even what kind of bodies its inhabitants will possess.”

 

“People are usually afraid of change because they fear the unknown. But the single greatest constant of history is that everything changes.”

 

“No clear line separates healing from upgrading. Medicine almost always begins by saving people from falling below the norm, but the same tools and know-how can then be used to surpass the norm.”

 

“Sapiens rule the world because only they can weave an intersubjective web of meaning: a web of laws, forces, entities and places that exist purely in their common imagination. This web allows humans alone to organise crusades, socialist revolutions and human rights movements.”

 

“Yet in truth the lives of most people have meaning only within the network of stories they tell one another.”

 

“History isn’t a single narrative, but thousands of alternative narratives. Whenever we choose to tell one, we are also choosing to silence others.”

 

“The glass ceiling of happiness is held in place by two stout pillars, one psychological, the other biological. On the psychological level, happiness depends on expectations rather than objective conditions. We don’t become satisfied by leading a peaceful and prosperous existence. Rather, we become satisfied when reality matches our expectations. The bad news is that as conditions improve, expectations balloon. Dramatic improvements in conditions, as humankind has experienced in recent decades, translate into greater expectations rather than greater contentment. If we don’t do something about this, our future achievements too might leave us as dissatisfied as ever.”

 

“The most common reaction of the human mind to achievement is not satisfaction, but craving for more.”

 

“Each and every one of us has been born into a given historical reality, ruled by particular norms and values, and managed by a unique economic and political system. We take this reality for granted, thinking it is natural, inevitable and immutable. We forget that our world was created by an accidental chain of events, and that history shaped not only our technology, politics and society, but also our thoughts, fears and dreams. The cold hand of the past emerges from the grave of our ancestors, grips us by the neck and directs our gaze towards a single future. We have felt that grip from the moment we were born, so we assume that it is a natural and inescapable part of who we are. Therefore we seldom try to shake ourselves free, and envision alternative futures.”

 

“In essence, terrorism is a show. Terrorists stage a terrifying spectacle of violence that captures our imagination and makes us feel as if we are sliding back into medieval chaos. Consequently states often feel obliged to react to the theatre of terrorism with a show of security, orchestrating immense displays of force, such as the persecution of entire populations or the invasion of foreign countries. In most cases, this overreaction to terrorism poses a far greater threat to our security than the terrorists themselves.”

 

“Whereas in 2010 obesity and related illnesses killed about 3 million people, terrorists killed a total of 7,697 people across the globe.”

 

“For the first time in history, more people die today from eating too much than from eating too little; more people die from old age than from infectious diseases; and more people commit suicide than are killed by soldiers, terrorists and criminals combined. In the early twenty-first century, the average human is far more likely to die from bingeing at McDonald’s than from drought, Ebola or an al-Qaeda attack.”

 

“Religion is a deal, whereas spirituality is a journey.”

 

“You want to know how super-intelligent cyborgs might treat ordinary flesh-and-blood humans? Better start by investigating how humans treat their less intelligent animal cousins. It’s not a perfect analogy, of course, but it is the best archetype we can actually observe rather than just imagine.”

 

“Fiction isn’t bad. It is vital. Without commonly accepted stories about things like money, states or corporations, no complex human society can function. We can’t play football unless everyone believes in the same made-up rules, and we can’t enjoy the benefits of markets and courts without similar make-believe stories. But stories are just tools. They shouldn’t become our goals or our yardsticks. When we forget that they are mere fiction, we lose touch with reality. Then we begin entire wars `to make a lot of money for the cooperation’ or ‘to protect the national interest’. Corporations, money and nations exist only in our imagination. We invented them to serve us; why do we find ourselves sacrificing our life in their service.”

“In fact, as time goes by, it becomes easier and easier to replace humans with computer algorithms, not merely because the algorithms are getting smarter, but also because humans are professionalising. Ancient hunter-gatherers mastered a very wide variety of skills in order to survive, which is why it would be immensely difficult to design a robotic hunter-gatherer. Such a robot would have to know how to prepare spear points from flint stones, how to find edible mushrooms in a forest, how to use medicinal herbs to bandage a wound, how to track down a mammoth and how to coordinate a charge with a dozen other hunters. However, over the last few thousand years we humans have been specialising. A taxi driver or a cardiologist specialises in a much narrower niche than a hunter-gatherer, which makes it easier to replace them with AI.”

 

“Algorithm’ is arguably the single most important concept in our world. If we want to understand our life and our future, we should make every effort to understand what an algorithm is, and how algorithms are connected with emotions. An algorithm is a methodical set of steps that can be used to make calculations, resolve problems and reach decisions. An algorithm isn’t a particular calculation, but the method followed when making the calculation. For example, if you want to calculate the average between two numbers, you can use a simple algorithm. The algorithm says: ‘First step: add the two numbers together. Second step: divide the sum by two.’ When you enter the numbers 4 and 8, you get 6. When you enter 117 and 231, you get 174.”

 

“In the twenty-first century our personal data is probably the most valuable resource most humans still have to offer, and we are giving it to the tech giants in exchange for email services and funny cat videos.”

 

“If Kindle is upgraded with face recognition and biometric sensors, it can know what made you laugh, what made you sad and what made you angry. Soon, books will read you while you are reading them.”

 

“The Theory of Relativity makes nobody angry because it doesn’t contradict any of our cherished beliefs. Most people don’t care an iota whether space and time are absolute or relative. If you think it is possible to bend space and time, well be my guest. …In contrast, Darwin has deprived us of our souls. If you really understand the Theory of Evolution, you understand that there is no soul. This is a terrifying thought, not only to devote Christians and Muslims, but also to many secular people who don’t hold any clear religious dogma, but nevertheless, want to believe that each human possess an eternal, individual essence that remains unchanged throughout life and can survive even death intact.”

 

My Take

The best word to describe Homo Deus is fascinating.  Just read through the quotes that I pulled out from this book and you will see what I mean.  Author Yuval Harari explores many and varied topics (evolution, our relationship with animals, religion, whether we have a soul, privacy, biomedical upgrades, what will provide meaning, etc.) that concern the future of humankind and he has some very intriguing concepts to share.  I found particularly interesting his discussion of how almost everything in our lives is a story and that our ability to agree with others on the stories we tell is what has allowed us to make such amazing progress as a species.  For example, money is an agreed upon story.  If we stopped believing that pieces of papers (or other representations) had value, then our society would quickly collapse.  At some point, I will have to reread this book. There are simply too many ideas in it for my brain to fully absorb them during one reading.  Highly recommended.

/by
, , , ,

91. Euphoria

Rating:  ☆☆1/2

Recommended by:  Julie Horowitz

Author:   Lily King

Genre:  Historical Fiction, Anthropology

256 pages, published June 3, 2015

Reading Format:  Book

 

Summary

Euphoria is the story of three anthropologists in 1933 New Guinea who find themselves caught in a passionate love triangle.  English Anthropologist Andrew Bankson has been alone in the field for several years, studying a tribe on the Sepik River in the Territory of New Guinea with little success. Increasingly frustrated and isolated by his research, Bankson is on the verge of suicide when he encounters the famous and controversial Nell Stone and her mercurial husband Fen. Bankson is enthralled by the magnetic couple whose eager attentions pull him back from the brink of despair.  Inspired by events in the life of revolutionary anthropologist Margaret Mead, Euphoria is a story of passion, possession, exploration and sacrifice.

 

Quotes

“It’s that moment about two months in, when you think you’ve finally got a handle on the place. Suddenly it feels within your grasp. It’s a delusion – you’ve only been there eight weeks – and it’s followed by the complete despair of ever understanding anything. But at the moment the place feels entirely yours. It’s the briefest, purest euphoria.”

 

“You don’t realize how language actually interferes with communication until you don’t have it, how it gets in the way like an overdominant sense. You have to pay much more attention to everything else when you can’t understand the words. Once comprehension comes, so much else falls away. You then rely on their words, and words aren’t always the most reliable thing.”

 

“I’ve always been able to see the savageness beneath the veneer of society. It’s not so very far beneath the surface, no matter where you go.”

 

“I asked her if she believed you could ever truly understand another culture. I told her the longer I stayed, the more asinine the attempt seemed, and that what I’d become more interested in is how we believed we could be objective in any way at all, we who each came in with our own personal definitions of kindness, strength, masculinity, femininity, God, civilisation, right and wrong.”

 

“Why are we, with all our “progress,” so limited in understanding & sympathy & the ability to give each other real freedom? Why with our emphasis on the individual are we still so blinded by the urge to conform? … I think above all else it is freedom I search for in my work, in these far-flung places, to find a group of people who give each other the room to be in whatever way they need to be. And maybe I will never find it all in one culture but maybe I find parts of it in several cultures, maybe I can piece it together like a mosaic and unveil it to the world.”

 

“I try not to return to these moments very often, for I end up lacerating my young self for not simply kissing the girl. I thought we had time. Despite everything, I believed somehow there was time. Love’s first mistake. Perhaps love’s only mistake.”

 

“It came to him that he didn’t like holidays. . . . They bore down on you. Each one always ended up feeling like an exam . . .”

 

My Take

While Euphoria has won a whole swath of awards (WINNER, KIRKUS PRIZE FOR FICTION 2014, WINNER, NEW ENGLAND BOOK AWARD FOR FICTION 2014, FINALIST, NATIONAL BOOK CRITICS CIRCLE AWARDS 2014, NEW YORK TIMES BOOK REVIEW, 10 BEST BOOKS OF 2014, TIME, TOP 10 FICTION BOOKS OF 2014, NPR, BEST BOOKS OF 2014, WASHINGTON POST, TOP 50 FICTION BOOKS OF 2014, AMAZON, 100 BEST BOOKS OF 2014, #16, PUBLISHERS WEEKLY, BEST FICTION BOOKS OF 2014, OPRAH.COM, 15 MUST-READS OF 2014), it was not my cup of tea.  Sometimes, I find there is an inverse correlation between awards received and enjoyment of reading.  That was the case with me and Euphoria.  I could not get into either the characters or the story and had to plod through it to finish.  Obviously, many critics disagree, but that’s my two cents.

/by