Homo Deus by Yuval Noah Harari
Credit 1.35
35. Pieter Snayers, The Battle of White Mountain.
If you take a closer look – for which you might need a magnifying glass – you realise that The Battle of White Mountain is a bit more complex than a chess game. What at first sight seem to be geometrical abstractions turn upon closer inspection into bloody scenes of carnage. Here and there you can even spot the faces of individual soldiers running or fleeing, firing their guns or impaling an enemy on their pikes. However, these scenes receive their meaning from their place within the overall picture. When we see a cannonball smashing a soldier to bits, we understand it as part of the great Catholic victory. If the soldier is fighting on the Protestant side, his death is a just reward for rebellion and heresy. If the soldier is fighting in the Catholic army, his death is a noble sacrifice for a worthy cause. If we look up, we can see angels hovering high above the battlefield. They are holding a billboard which explains in Latin what happened in this battle, and why it was so important. The message is that God helped Emperor Ferdinand II defeat his enemies on 8 November 1620.
For thousands of years, when people looked at war, they saw gods, emperors, generals and great heroes. But over the last two centuries, the kings and generals have been increasingly pushed to the side, and the limelight shifted onto the common soldier and his experiences. War novels such as All Quiet on the Western Front and war films such as Platoon begin with a young and naïve recruit, who knows little about himself and the world, but carries a heavy burden of hopes and illusions. He believes that war is glorious, our cause is just and the general is a genius. A few weeks of real war – of mud, and blood, and the smell of death – shatter his illusions one after another. If he survives, the naïve recruit will leave war as a much wiser man, who no longer believes the clichés and ideals peddled by teachers, film-makers and eloquent politicians.
Paradoxically, this narrative has become so influential that today it is told over and over again even by teachers, film-makers and eloquent politicians. ‘War is not what you see in the movies!’ warn Hollywood blockbusters such as Apocalypse Now, Full Metal Jacket and Blackhawk Down. Enshrined in celluloid, prose or poetry, the feelings of the ordinary grunt have become the ultimate authority on war, which everyone has learned to respect. As the joke goes, ‘How many Vietnam vets does it take to change a light bulb?’ ‘You wouldn’t know, you weren’t there.’6
Painters too have lost interest in generals on horses and in tactical manoeuvres. Instead, they strive to depict how the common soldier feels. Look again at The Battle of Breitenfeld and The Battle of White Mountain. Now look at the following two pictures, considered masterpieces of twentieth-century war art: The War (Der Krieg) by Otto Dix, and That 2,000 Yard Stare by Tom Lea.
Dix served as a sergeant in the German army during the First World War. Lea covered the Battle of Peleliu Island in 1944 for Life magazine. Whereas Walter and Snayers viewed war as a military and political phenomenon, and wanted us to know what happened in particular battles, Dix and Lea view war as an emotional phenomenon, and want us to know how it feels. They don’t care about the genius of generals or about the tactical details of this or that battle. Dix’s soldier might be in Verdun or Ypres or the Somme – it doesn’t matter which, because war is hell everywhere. Lea’s soldier just happens to be an American GI in Peleliu, but you could see exactly the same 2,000-yard stare on the face of a Japanese soldier in Iwo Jima, a German soldier in Stalingrad or a British soldier in Dunkirk.
Credit 1.36
36. Otto Dix, The War (1929–32).
Credit 1.37
37. Tom Lea, That 2,000 Yard Stare (1944).
In the paintings of Dix and Lea, the meaning of war does not emanate from tactical movements or divine proclamations. If you want to understand war, don’t look up at the general on the hilltop, or at angels in the sky. Instead, look straight into the eyes of the common soldiers. In Lea’s painting, the gaping eyes of a traumatised soldier open a window onto the terrible truth of war. In Dix’s painting, the truth is so unbearable that it must be partly concealed behind a gas mask. No angels fly above the battlefield – only a rotting corpse, hanging from a ruined rafter and pointing an accusing finger.
Artists such as Dix and Lea thus overturned the traditional hierarchy of war. In earlier times wars could have been as horrific as in the twentieth century. However, even atrocious experiences were placed within a wider context that gave them positive meaning. War might be hell, but it was also the gateway to heaven. A Catholic soldier fighting at the Battle of White Mountain could say to himself: ‘True, I am suffering. But the Pope and the emperor say that we are fighting for a good cause, so my suffering is meaningful.’ Otto Dix employed an opposite kind of logic. He saw personal experience as the source of all meaning, hence his line of thinking said: ‘I am suffering – and this is bad – hence the whole war is bad. And if the kaiser and the clergy nevertheless support the war, they must be mistaken.’7
The Humanist Schism
So far we have discussed humanism as if it were a single coherent world view. In fact, humanism shared the fate of every successful religion, such as Christianity and Buddhism. As it spread and evolved, it fragmented into several conflicting sects. All humanist sects believe that human experience is the supreme source of authority and meaning, yet they interpret human experience in different ways.
Humanism split into three main branches. The orthodox branch holds that each human being is a unique individual possessing a distinctive inner voice and a never-to-be-repeated string of experiences. Every human being is a singular ray of light, which illuminates the world from a different perspective, and which adds colour, depth and meaning to the universe. Hence we ought to give as much freedom as possible to every individual to experience the world, follow his or her inner voice and express his or her inner truth. Whether in politics, economics or art, individual free will should have far more weight than state interests or religious doctrines. The more liberty individuals enjoy, the more beautiful, rich and meaningful is the world. Due to this emphasis on liberty, the orthodox branch of humanism is known as ‘liberal humanism’ or simply as ‘liberalism’.*2
It is liberal politics that believes the voter knows best. Liberal art holds that beauty is in the eye of the beholder. Liberal economics maintains that the customer is always right. Liberal ethics advises us that if it feels good, we should go ahead and do it. Liberal education teaches us to think for ourselves, because we will find all the answers within us.
During the nineteenth and twentieth centuries, as humanism gained increasing social credibility and political power, it sprouted two very different offshoots: socialist humanism, which encompassed a plethora of socialist and communist movements, and evolutionary humanism, whose most famous advocates were the Nazis. Both offshoots agreed with liberalism that human experience is the ultimate source of meaning and authority. Neither believed in any transcendental power or divine law book. If, for example, you asked Karl Marx what was wrong with ten-year-olds working twelve-hour shifts in smoky factories, he would have answered that it made the kids feel bad. We should avoid exploitation, oppression and inequality not because God said so, but because they make people miserable.
However, both socialists and evolutionary humanists pointed out that the liberal understanding of the human experience is flawed. Liberals think the human experience is an individual phenomenon. But there are many individuals in the world, and they often feel different things and have contradictory desires. If all authority and meaning flows from individual experiences, how do you settle contradictions between different such experiences?
On 17 July 2015 the German chancellor Angela Merkel was confronted by a teenage Palestinian refugee girl from Lebanon, whose family sought asylum in Germany but faced imminent deportation. The girl, Reem, told Merkel in fluent German that ‘It’s really very hard to watch how other people can enjoy life and you yourself can’t. I don’t know what my future will bring.’ Merkel replied that
In the ensuing public storm, many accused Merkel of cold-hearted insensitivity. To assuage criticism, Merkel changed tack, and Reem and her family were given asylum. In the following months, Merkel opened the door even wider, welcoming hundreds of thousands of refugees to Germany. But you can’t please everybody. Soon enough she was under heavy attack for succumbing to sentimentalism and for not taking a sufficiently firm stand. Numerous German parents feared that Merkel’s U-turn means their children will have a lower standard of living, and perhaps suffer from a tidal wave of Islamisation. Why should they risk their families’ peace and prosperity for complete strangers who might not even believe in the values of liberalism? Everyone feels very strongly about this matter. How to settle the contradictions between the feelings of the desperate refugees and of the anxious Germans?8
Liberals forever agonise about such contradictions. The best efforts of Locke, Jefferson, Mill and their colleagues have failed to provide us with a fast and easy solution to such conundrums. Holding democratic elections won’t help, because then the question will be who would get to vote in these elections – only German citizens, or also millions of Asians and Africans who want to immigrate to Germany? Why privilege the feelings of one group over another? Likewise, you cannot resolve the Arab–Israeli conflict by making 8 million Israeli citizens and 350 million citizens of Arab League nations vote on it. For obvious reasons, the Israelis won’t feel committed to the outcome of such a plebiscite.
People feel bound by democratic elections only when they share a basic bond with most other voters. If the experience of other voters is alien to me, and if I believe they don’t understand my feelings and don’t care about my vital interests, then even if I am outvoted by a hundred to one, I have absolutely no reason to accept the verdict. Democratic elections usually work only within populations that have some prior common bond, such as shared religious beliefs and national myths. They are a method to settle disagreements between people who already agree on the basics.
Accordingly, in many cases liberalism has fused with age-old collective identities and tribal feelings to form modern nationalism. Today many associate nationalism with anti-liberal forces, but at least during the nineteenth century nationalism was closely aligned with liberalism. Liberals celebrate the unique experiences of individual humans. Each human has distinctive feelings, tastes and quirks, which he or she should be free to express and explore as long as they don’t hurt anyone else. Similarly, nineteenth-century nationalists such as Giuseppe Mazzini celebrated the uniqueness of individual nations. They emphasised that many human experiences are communal. You cannot dance the polka by yourself, and you cannot invent and preserve the German language by yourself. Using word, dance, food and drink, each nation fosters different experiences in its members, and develops its own peculiar sensitivities.
Liberal nationalists like Mazzini sought to protect these distinctive national experiences from being oppressed and obliterated by intolerant empires, and envisaged a peaceful community of nations, each free to express and explore its communal feelings without hurting its neighbours. This is still the official ideology of the European Union, whose constitution of 2004 states that Europe is ‘united in diversity’ and that the different peoples of Europe remain ‘proud of their own national identities’. The value of preserving the unique communal experiences of the German nation enables even liberal Germans to oppose opening the floodgates of immigration.
Of course the alliance with nationalism hardly solved all conundrums, while it created a host of new problems. How do you compare the value of communal experiences with that of individual experiences? Does preserving polka, bratwurst and the German language justify leaving millions of refugees exposed to poverty and even death? And what happens when fundamental conflicts erupt within nations about the very definition of their identity, as happened in Germany in 1933, in the USA in 1861, in Spain in 1936 or in Egypt in 2011? In such cases, holding democratic elections is hardly a cure-all, because the opposing parties have no reason to respect the results.
Lastly, as you dance the nationalist polka, a small but momentous step may take you from believing that your nation is different from all other nations to believing that your nation is better. Nineteenth-century liberal nationalism required the Habsburg and tsarist empires to respect the unique experiences of Germans, Italians, Poles and Slovenes. Twentieth-century ultra-nationalism proceeded to wage wars of conquest and build concentration camps for people who dance to a different tune.
—
Socialist humanism has taken a very different course. Socialists blame liberals for focusing our attention on our own feelings instead of on what other people experience. Yes, the human experience is the source of all meaning, but there are billions of people in the world, and all of them are just as valuable as I am. Whereas liberalism turns my gaze inwards, emphasising my uniqueness and the uniqueness of my nation, socialism demands that I stop obsessing about me and my feelings and instead focus on what others are feeling and about how my actions influence their experiences. Global peace will be achieved not by celebrating the distinctiveness of each nation, but by unifying all the workers of the world; and social harmony won’t be achieved by each person narcissistically exploring their own inner depths, but rather by each person prioritising the needs and experiences of others over their own desires.
A liberal may reply that by exploring her own inner world she develops her compassion and her understanding of others, but such reasoning would have cut little ice with Lenin or Mao. They would have explained that individual self-exploration is a bourgeois indulgent vice, and that when I try to get in touch with my inner self, I am all too likely to fall into one or another capitalist trap. My current political views, my likes and dislikes, and my hobbies and ambitions do not reflect my authentic self. Rather, they reflect my upbringing and social surrounding. They depend on my class, and are shaped by my neighbourhood and my school. Rich and poor alike are brainwashed from birth. The rich are taught to disregard the poor, while the poor are taught to disregard their true interests. No amount of self-reflection or psychotherapy will help, because the psychotherapists are also working for the capitalist system.
Indeed, self-reflection is likely only to distance me even further from understanding the truth about myself, because it gives too much credit to personal decisions and too little credit to social conditions. If I am rich, I am likely to conclude that it is because I made wise choices. If I suffer from poverty, I must have made some mistakes. If I am depressed, a liberal therapist is likely to blame my parents, and to encourage me to set some new aims in life. If I suggest that perhaps I am depressed because I am being exploited by capitalists, and because under the prevailing social system I have no chance of realising my aims, the therapist may well say that I am projecting onto ‘the social system’ my own inner difficulties, and I am projecting onto ‘the capitalists’ unresolved issues with my mother.
According to socialism, instead of spending years talking about my mother, my emotions and my complexes, I should ask myself: who owns the means of production in my country? What are its main exports and imports? What’s the connection between the ruling politicians and international banking? Only by understanding the surrounding socio-economic system and taking into account the experiences of all other people could I truly understand what I feel, and only by common action can we change the system. Yet what person can take into account the experiences of all human beings, and weigh them one against the other in a fair way?
That’s why socialists discourage self-exploration, and advocate the establishment of strong collective institutions – such as socialist parties and trade unions – that aim to decipher the world for us. Whereas in liberal
—
Evolutionary humanism has a different solution to the problem of conflicting human experiences. Rooting itself in the firm ground of Darwinian evolutionary theory, it says that conflict is something to applaud rather than lament. Conflict is the raw material of natural selection, which pushes evolution forward. Some humans are simply superior to others, and when human experiences collide, the fittest humans should steamroll everyone else. The same logic that drives humankind to exterminate wild wolves and to ruthlessly exploit domesticated sheep also mandates the oppression of inferior humans by their superiors. It’s a good thing that Europeans conquer Africans and that shrewd businessmen drive the dim-witted to bankruptcy. If we follow this evolutionary logic, humankind will gradually become stronger and fitter, eventually giving rise to superhumans. Evolution didn’t stop with Homo sapiens – there is still a long way to go. However, if in the name of human rights or human equality we emasculate the fittest humans, it will prevent the rise of the superman, and may even cause the degeneration and extinction of Homo sapiens.
Who exactly are these superior humans who herald the coming of the superman? They might be entire races, particular tribes or exceptional individual geniuses. In any case, what makes them superior is that they have better abilities, manifested in the creation of new knowledge, more advanced technology, more prosperous societies or more beautiful art. The experience of an Einstein or a Beethoven is far more valuable than that of a drunken good-for-nothing, and it is ludicrous to treat them as if they have equal merit. Similarly, if a particular nation has consistently spearheaded human progress, we should rightly consider it superior to other nations that contributed little or nothing to the evolution of humankind.