Sapiens and Homo Deus: The E-Book Collection by Yuval Noah Harari
Meaning is created when many people weave together a common network of stories. Why does a particular action – such as getting married in church, fasting on Ramadan or voting on election day – seem meaningful to me? Because my parents also think it is meaningful, as do my brothers, my neighbours, people in nearby cities and even the residents of far-off countries. And why do all these people think it is meaningful? Because their friends and neighbours also share the same view. People constantly reinforce each other’s beliefs in a self-perpetuating loop. Each round of mutual confirmation tightens the web of meaning further, until you have little choice but to believe what everyone else believes.
19. Signing the Belavezha Accords. Pen touches paper – and abracadabra! The Soviet Union disappears.
19.© NOVOSTI/AFP/Getty Images.
Yet over decades and centuries the web of meaning unravels and a new web is spun in its place. To study history means to watch the spinning and unravelling of these webs, and to realise that what seems to people in one age the most important thing in life becomes utterly meaningless to their descendants.
In 1187 Saladin defeated the crusader army at the Battle of Hattin and conquered Jerusalem. In response the Pope launched the Third Crusade to recapture the holy city. Imagine a young English nobleman named John, who left home to fight Saladin. John believed that his actions had an objective meaning. He believed that if he died on the crusade, after death his soul would ascend to heaven, where it would enjoy everlasting celestial joy. He would have been horrified to learn that the soul and heaven are just stories invented by humans. John wholeheartedly believed that if he reached the Holy Land, and if some Muslim warrior with a big moustache brought an axe down on his head, he would feel an unbearable pain, his ears would ring, his legs would crumble under him, his field of vision would turn black – and the very next moment he would see brilliant light all around him, he would hear angelic voices and melodious harps, and radiant winged cherubs would beckon him through a magnificent golden gate.
John had a very strong faith in all this, because he was enmeshed within an extremely dense and powerful web of meaning. His earliest memories were of Grandpa Henry’s rusty sword, hanging in the castle’s main hall. Ever since he was a toddler John had heard stories of Grandpa Henry who died on the Second Crusade and who is now resting with the angels in heaven, watching over John and his family. When minstrels visited the castle, they usually sang about the brave crusaders who fought in the Holy Land. When John went to church, he enjoyed looking at the stained-glass windows. One showed Godfrey of Bouillon riding a horse and impaling a wicked-looking Muslim on his lance. Another showed the souls of sinners burning in hell. John listened attentively to the local priest, the most learned man he knew. Almost every Sunday, the priest explained – with the help of well-crafted parables and hilarious jokes – that there was no salvation outside the Catholic Church, that the Pope in Rome was our holy father and that we always had to obey his commands. If we murdered or stole, God would send us to hell; but if we killed infidel Muslims, God would welcome us to heaven.
One day when John was just turning eighteen a dishevelled knight rode to the castle’s gate, and in a choked voice announced the news: Saladin has destroyed the crusader army at Hattin! Jerusalem has fallen! The Pope has declared a new crusade, promising eternal salvation to anyone who dies on it! All around, people looked shocked and worried, but John’s face lit up in an otherworldly glow and he proclaimed: ‘I am going to fight the infidels and liberate the Holy Land!’ Everyone fell silent for a moment, and then smiles and tears appeared on their faces. His mother wiped her eyes, gave John a big hug and told him how proud she was of him. His father gave him a mighty pat on the back, and said: ‘If only I was your age, son, I would join you. Our family’s honour is at stake – I am sure you won’t disappoint us!’ Two of his friends announced that they were coming too. Even John’s sworn rival, the baron on the other side of the river, paid a visit to wish him Godspeed.
As he left the castle, villagers came forth from their hovels to wave to him, and all the pretty girls looked longingly at the brave crusader setting off to fight the infidels. When he set sail from England and made his way through strange and distant lands – Normandy, Provence, Sicily – he was joined by bands of foreign knights, all with the same destination and the same faith. When the army finally disembarked in the Holy Land and waged battle with Saladin’s hosts, John was amazed to discover that even the wicked Saracens shared his beliefs. True, they were a bit confused, thinking that the Christians were the infidels and that the Muslims were obeying God’s will. Yet they too accepted the basic principle that those fighting for God and Jerusalem will go straight to heaven when they die.
In such a way, thread by thread, medieval civilisation spun its web of meaning, trapping John and his contemporaries like flies. It was inconceivable to John that all these stories were just figments of the imagination. Maybe his parents and uncles were wrong. But the minstrels too, and all his friends, and the village girls, the learned priest, the baron on the other side of the river, the Pope in Rome, the Provençal and Sicilian knights, and even the very Muslims – is it possible that they were all hallucinating?
And the years pass. As the historian watches, the web of meaning unravels and another is spun in its stead. John’s parents die, followed by all his siblings and friends. Instead of minstrels singing about the crusades, the new fashion is stage plays about tragic love affairs. The family castle burns to the ground and, when it is rebuilt, no trace is found of Grandpa Henry’s sword. The church windows shatter in a winter storm and the replacement glass no longer depicts Godfrey of Bouillon and the sinners in hell, but rather the great triumph of the king of England over the king of France. The local priest has stopped calling the Pope ‘our holy father’ – he is now referred to as ‘that devil in Rome’. In the nearby university scholars pore over ancient Greek manuscripts, dissect dead bodies and whisper quietly behind closed doors that perhaps there is no such thing as the soul.
And the years continue to pass. Where the castle once stood, there is now a shopping mall. In the local cinema they are screening Monty Python and the Holy Grail for the umpteenth time. In an empty church a bored vicar is overjoyed to see two Japanese tourists. He explains at length about the stained-glass windows, while they politely smile, nodding in complete incomprehension. On the steps outside a gaggle of teenagers are playing with their iPhones. They watch a new YouTube remix of John Lennon’s ‘Imagine’. ‘Imagine there’s no heaven,’ sings Lennon, ‘it’s easy if you try.’ A Pakistani street cleaner is sweeping the pavement, while a nearby radio broadcasts the news: the carnage in Syria continues, and the Security Council’s meeting has ended in an impasse. Suddenly a hole in time opens, a mysterious ray of light illuminates the face of one of the teenagers, who announces: ‘I am going to fight the infidels and liberate the Holy Land!’
Infidels and Holy Land? These words no longer carry any meaning for most people in today’s England. Even the vicar would probably think the teenager is having some sort of psychotic episode. In contrast, if an English youth decided to join Amnesty International and travel to Syria to protect the human rights of refugees, he will be seen as a hero. In the Middle Ages people would have thought he had gone bonkers. Nobody in twelfth-century England knew what human rights were. You want to travel to the Middle East and risk your life not in order to kill Muslims, but to protect one group of Muslims from another? You must be out of your mind.
That’s how history unfolds. People weave a web of meaning, believe in it with all their heart, but sooner or later the web unravels, and when we look back we cannot understand how anybody could have taken it seriously. With hindsight, going on crusade in the hope of reaching Paradise sounds like utter madness. With hindsight, the Cold War seems even madder. How come thirty years ago people were willing to risk nuclear holocaust because of their belief in a communist paradise? A hundred years hence, our belief in democracy and human rights mig
Dreamtime
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.
Other animals may also imagine various things. A cat waiting to ambush a mouse might not see the mouse, but may well imagine the shape and even taste of the mouse. Yet to the best of our knowledge, cats are able to imagine only things that actually exist in the world, like mice. They cannot imagine things that they have never seen or smelled or tasted – such as the US dollar, the Google corporation or the European Union. Only Sapiens can imagine such chimeras.
Consequently, whereas cats and other animals are confined to the objective realm and use their communication systems merely to describe reality, Sapiens use language to create completely new realities. During the last 70,000 years the intersubjective realities that Sapiens invented became ever more powerful, so that today they dominate the world. Will the chimpanzees, the elephants, the Amazon rainforests and the Arctic glaciers survive the twenty-first century? This depends on the wishes and decisions of intersubjective entities such as the European Union and the World Bank; entities that exist only in our shared imagination.
No other animal can stand up to us, not because they lack a soul or a mind, but because they lack the necessary imagination. Lions can run, jump, claw and bite. Yet they cannot open a bank account or file a lawsuit. And in the twenty-first century, a banker who knows how to file a lawsuit is far more powerful than the most ferocious lion in the savannah.
As well as separating humans from other animals, this ability to create intersubjective entities also separates the humanities from the life sciences. Historians seek to understand the development of intersubjective entities like gods and nations, whereas biologists hardly recognise the existence of such things. Some believe that if we could only crack the genetic code and map every neuron in the brain, we will know all of humanity’s secrets. After all, if humans have no soul, and if thoughts, emotions and sensations are just biochemical algorithms, why can’t biology account for all the vagaries of human societies? From this perspective, the crusades were territorial disputes shaped by evolutionary pressures, and English knights going to fight Saladin in the Holy Land were not that different from wolves trying to appropriate the territory of a neighbouring pack.
The humanities, in contrast, emphasise the crucial importance of intersubjective entities, which cannot be reduced to hormones and neurons. To think historically means to ascribe real power to the contents of our imaginary stories. Of course, historians don’t ignore objective factors such as climate changes and genetic mutations, but they give much greater importance to the stories people invent and believe. North Korea and South Korea are so different from one another not because people in Pyongyang have different genes to people in Seoul, or because the north is colder and more mountainous. It’s because the north is dominated by very different fictions.
Maybe someday breakthroughs in neurobiology will enable us to explain communism and the crusades in strictly biochemical terms. Yet we are very far from that point. During the twenty-first century the border between history and biology is likely to blur not because we will discover biological explanations for historical events, but rather because ideological fictions will rewrite DNA strands; political and economic interests will redesign the climate; and the geography of mountains and rivers will give way to cyberspace. As human fictions are translated into genetic and electronic codes, the intersubjective reality will swallow up the objective reality and biology will merge with history. In the twenty-first century fiction might thereby become the most potent force on earth, surpassing even wayward asteroids and natural selection. Hence if we want to understand our future, cracking genomes and crunching numbers is hardly enough. We must also decipher the fictions that give meaning to the world.
20. The Creator: Jackson Pollock in a moment of inspiration.
20.Rudy Burckhardt, photographer. Jackson Pollock and Lee Krasner papers, c.1905–1984. Archives of American Art, Smithsonian Institution. © The Pollock–Krasner Foundation ARS, NY and DACS, London, 2016.
PART II
Homo Sapiens Gives Meaning to the World
What kind of world did humans create?
How did humans become convinced that they not only control the world, but also give it meaning?
How did humanism – the worship of humankind – become the most important religion of all?
4
The Storytellers
Animals such as wolves and chimpanzees live in a dual reality. On the one hand they are familiar with objective entities outside them, such as trees, rocks and rivers. On the other hand they are aware of subjective experiences within them, such as fear, joy and desire. Sapiens, in contrast, live in triple-layered reality. In addition to trees, rivers, fears and desires, the Sapiens world also contains stories about money, gods, nations and corporations. As history unfolded, the impact of gods, nations and corporations grew at the expense of rivers, fears and desires. There are still many rivers in the world, and people are still motivated by their fears and wishes, but Jesus Christ, the French Republic and Apple Inc. have dammed and harnessed the rivers, and have learned to shape our deepest anxieties and yearnings.
Since new twenty-first-century technologies are likely to make such fictions even more powerful, to understand our future we need to understand how stories about Christ, France and Apple have gained so much power. Humans think they make history, but history actually revolves around the web of stories. The basic abilities of individual humans have not changed much since the Stone Age. But the web of stories has grown from strength to strength, thereby pushing history from the Stone Age to the Silicon Age.
It all began about 70,000 years ago, when the Cognitive Revolution enabled Sapiens to start talking about things that existed only in their own imagination. For the ensuing 60,000 years Sapiens wove many fictional webs, but these remained small and local. The spirit of a revered ancestor worshipped by one tribe was completely unknown to its neighbours, and seashells valuable in one locality became worthless once you crossed the nearby mountain range. Stories about ancestral spirits and precious seashells still gave Sapiens a huge advantage, because they allowed hundreds and sometimes even thousands of Sapiens to cooperate effectively, which was far more than Neanderthals or chimpanzees could do. Yet as long as Sapiens remained hunter-gatherers they could not cooperate on a truly massive scale, because it was impossible to feed a city or a kingdom by hunting and gathering. Consequently the spirits, fairies and demons of the Stone Age were relatively weak entities.
The Agricultural Revolution, which began about 12,000 years ago, provided the necessary material base for enlarging and strengthening the intersubjective networks. Farming made it possible to feed thousands of people in crowded cities and thousands of soldiers in disciplined armies. However, the intersubjective webs then encountered a new obstacle. In order to preserve the collective myths and organise mass cooperation, the early farmers relied on the data-processing abilities of the human brain, which were strictly limited.
Farmers believed in stories about great gods. They built temples to their favourite god, held festivals in his honour, offered him sacrifices, and gave him lands, tithes and presents. In the first cities of ancient Sumer, about 6,000 years ago, the temples were not just centres of worship, but also the most important political and economic hubs. The Sumerian gods fulfilled a function analogous to modern brands and corporations. Today, corporations are fictional legal entities that own property, lend money, hire employees and initiate economic enterprises. In the ancient cities of Uruk, Lagash and Shurupak the gods functioned as legal entities that could own fields and slaves, give and receive loans, pay salaries and build dams and canals.
Since the gods never died, and since they had n
It goes without saying that the gods didn’t actually run their businesses, for the simple reason that they didn’t exist anywhere except in the human imagination. Day-to-day activities were managed by the temple priests (just as Google and Microsoft need to hire flesh-and-blood humans to manage their affairs). However, as the gods acquired more and more property and power, the priests could not cope. They may have represented the mighty sky god or the all-knowing earth goddess, but they themselves were fallible mortals. They had difficulty remembering which estates, orchards and fields belonged to the goddess Inanna, which of Inanna’s employees had already received their salaries, which of the goddess’s tenants had failed to pay their rents and what interest rate the goddess charged her debtors. This was one of the main reasons why in Sumer, like everywhere else around the world, human cooperation networks could not notably expand even thousands of years after the Agricultural Revolution. There were no huge kingdoms, no extensive trade networks and no universal religions.