Author: Yuval Noah Harari

Liberalism traditionally relied on economic growth to magically solve difficult social and political conflicts. Liberalism reconciled the proletariat with the bourgeoisie, the faithful with atheists, natives with immigrants, and Europeans with Asians by promising everybody a larger slice of the pie. With a constantly growing pie, that was possible. However, economic growth will not save the global ecosystem; just the opposite, in fact, for economic growth is the cause of the ecological crisis. And economic growth will not solve technological disruption, for it is predicated on the invention of more and more disruptive technologies.

From the book 21 Lessons for the 21st Century

In a world deluged by irrelevant information, clarity is power. In theory, anybody can join the debate about the future of humanity, but it is so hard to maintain a clear vision. We might not even notice that a debate is going on, or what the key questions are. Most of us can't afford the luxury of investigating, because we have more pressing things to do: we have to go to work, take care of the kids, or look after elderly parents. Unfortunately, history does not give discounts. If the future of humanity is decided in your absence, because you are too busy feeding and clothing your kids, you and they will not be exempt from the consequences. This is unfair: but who said history was fair?

From the book 21 Lessons for the 21st Century

At present, people are happy to give away their most valuable asset – their personal data – in exchange for free email services and funny cat videos. It's a bit like African and Native American tribes who unwittingly sold entire countries to European imperialists in exchange for colorful beads and cheap trinkets.

From the book 21 Lessons for the 21st Century

So we had better call upon our lawyers, politicians, philosophers, and even poets to turn their attention to this conundrum: how do you regulate the ownership of data? This may well be the most important political question of our era. If we cannot answer this question soon, our sociopolitical system might collapse.

From the book 21 Lessons for the 21st Century

Brexit and the rise of Trump might therefore demonstrate a trajectory opposite to that of traditional socialist revolutions. The Russian, Chinese and Cuban revolutions were made by people who were vital to the economy but who lacked political power; in 2016, Trump and Brexit were supported by many people who still enjoyed political power but who feared they were losing their economic worth. Perhaps in the twenty-first century populist revolts will be staged not against an economic elite that exploits people but against an economic elite that does not need them anymore. This may well be a losing battle. It is much harder to struggle against irrelevance than against exploitation.

From the book 21 Lessons for the 21st Century

As any farmer knows, it's usually the brightest goat in the herd that stirs up the most trouble, which is why the Agricultural Revolution involved downgrading animals' mental abilities. The second cognitive revolution, dreamed up by techno-humanists, might do the same to us, producing human cogs who communicate and process data far more effectively than ever before, but who can barely pay attention, dream or doubt.

From the book Homo Deus: A Brief History of Tomorrow

Modern humanity is sick with FOMO – Fear of Missing Out – and though we have more choice than ever before, we have lost the ability to really pay attention to whatever we choose.

From the book Homo Deus: A Brief History of Tomorrow

To the best of our knowledge, only Sapiens can cooperate in very flexible ways with countless numbers of strangers. This concrete capability – rather than an eternal soul or some unique kind of consciousness – explains our mastery of planet Earth.

From the book Homo Deus: A Brief History of Tomorrow

For thousands of years the system has been shaping and reshaping our minds according to its needs. Sapiens originally evolved as members of small intimate communities, and their mental faculties were not adapted to living as cogs within a giant machine. However, with the rise of cities, kingdoms and empires, the system cultivated capacities required for large-scale cooperation, while disregarding other skills and aptitudes.

From the book Homo Deus: A Brief History of Tomorrow

We still talk a lot about ‘authentic' cultures, but if by ‘authentic' we mean something that developed independently, and that consists of ancient local traditions free of external influences, then there are no authentic cultures left on earth. Over the last few centuries, all cultures were changed almost beyond recognition by a flood of global influences.

From the book Sapiens: A Brief History of Humankind

Millions of years of evolution have designed us to live and think as community members. Within a mere two centuries we have become alienated individuals. Nothing testifies better to the awesome power of culture.

From the book Sapiens: A Brief History of Humankind

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.

From the book Sapiens: A Brief History of Humankind

Just as medieval culture did not manage to square chivalry with Christianity, so the modern world fails to square liberty with equality. But this is no defect. Such contradictions are an inseparable part of every human culture. In fact, they are culture's engines, responsible for the creativity and dynamism of our species. Just as when two clashing musical notes played together force a piece of music forward, so discord in our thoughts, ideas and values compel us to think, re-evaluate and criticise. Consistency is the playground of dull minds.

From the book Sapiens: A Brief History of Humankind

Ever more scholars see cultures as a kind of mental infection or parasite, with humans as its unwitting host. Organic parasites, such as viruses, live inside the body of their hosts. They multiply and spread from one host to the other, feeding off their hosts, weakening them, and sometimes even killing them. As long as the hosts live long enough to pass along the parasite, it cares little about the condition of its host. In just this fashion, cultural ideas live inside the minds of humans. They multiply and spread from one host to another, occasionally weakening the hosts and sometimes even killing them. A cultural idea – such as belief in Christian heaven above the clouds or Communist paradise here on earth – can compel a human to dedicate his or her life to spreading that idea, even at the price of death. The human dies, but the idea spreads. According to this approach, cultures are not conspiracies concocted by some people in order to take advantage of others (as Marxists tend to think). Rather, cultures are mental parasites that emerge accidentally, and thereafter take advantage of all people infected by them.

From the book Sapiens: A Brief History of Humankind

This discrepancy between evolutionary success and individual suffering is perhaps the most important lesson we can draw from the Agricultural Revolution. When we study the narrative of plants such as wheat and maize, maybe the purely evolutionary perspective makes sense. Yet in the case of animals such as cattle, sheep and Sapiens, each with a complex world of sensations and emotions, we have to consider how evolutionary success translates into individual experience. In the following chapters we will see time and again how a dramatic increase in the collective power and ostensible success of our species went hand in hand with much individual suffering.

From the book Sapiens: A Brief History of Humankind

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. In truth, our concepts ‘natural’ and ‘unnatural' are taken not from biology, but from Christian theology. The theological meaning of ‘natural' is ‘in accordance with the intentions of the God who created nature'. Christian theologians argued that God created the human body, intending each limb and organ to serve a particular purpose. If we use our limbs and organs for the purpose envisioned by God, then it is a natural activity. To use them differently than God intends is unnatural. But evolution has no purpose.

From the book Sapiens: A Brief History of Humankind

These forfeited food surpluses fuelled politics, wars, art and philosophy. They built palaces, forts, monuments and temples. 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. The extra they produced fed the tiny minority of elites – kings, government officials, soldiers, priests, artists and thinkers – who fill the history books. History is something that very few people have been doing while everyone else was ploughing fields and carrying water buckets.

From the book Sapiens: A Brief History of Humankind

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.

From the book Sapiens: A Brief History of Humankind

As Nietzsche put it, if you have a why to live, you can bear almost any how. 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.

From the book Sapiens: A Brief History of Humankind

Most sociopolitical hierarchies lack a logical or biological basis – they are nothing but the perpetuation of chance events supported by myths.

From the book Sapiens: A Brief History of Humankind

Myths, it transpired, are stronger than anyone could have imagined. When the Agricultural Revolution opened opportunities for the creation of crowded cities and mighty empires, people invented stories about great gods, motherlands and joint stock companies to provide the needed social links. While human evolution was crawling at its usual snail's pace, the human imagination was building astounding networks of mass cooperation, unlike any other ever seen on earth.

From the book Sapiens: A Brief History of Humankind

The Heated debates about Homo sapiens‘ 'natural way of life’ miss the main point. Ever since the Cognitive Revolution, there hasn't been a single natural way of life for Sapiens. There are only cultural choices, from among a bewildering palette of possibilities.

From the book Sapiens: A Brief History of Humankind

Over the last two centuries, the pace of change became so quick that the social order acquired a dynamic and malleable nature. It now exists in a state of permanent flux.

From the book Sapiens: A Brief History of Humankind

The two texts present us with an obvious dilemma. Both the Code of Hammurabi and the American Declaration of Independence claim to outline universal and eternal principles of justice, but according to the Americans all people are equal, whereas according to the Babylonians people are decidedly unequal. The Americans would, of course, say that they are right, and that Hammurabi is wrong. Hammurabi, naturally, would retort that he is right, and that the Americans are wrong. In fact, they are both Wrong. Hammurabi and the American Founding Fathers alike imagined a reality governed by universal and immutable principles of justice, such as equality or hierarchy. Yet the only place where such universal principles exist is in the fertile imagination of Sapiens, and in the myths they invent and tell one another. These principles have no objective validity.

From the book Sapiens: A Brief History of Humankind

But in its extreme form, belief in the free market is as naïve as belief in Santa Claus. There simply is no such thing as a market free of all political bias. The most important economic resource is trust in the future, and this resource is constantly threatened by thieves and charlatans. Markets by themselves offer no protection against fraud, theft and violence. It is the job of political systems to ensure trust by legislating sanctions against cheats and to establish and support police forces, courts and jails which will enforce the law. When kings fail to do their jobs and regulate the markets properly, it leads to loss of trust, dwindling credit and economic depression.

From the book Sapiens: A Brief History of Humankind

The last 500 years have witnessed a phenomenal and unprecedented growth in human power. In the year 1500, there were about 500 million Homo sapiens in the entire world. Today, there are 7 billion. The total value of goods and services produced by humankind in the year 1500 is estimated at $250 billion, in today's dollars. Nowadays the value of a year of human production is close to $60 trillion. In 1500, humanity consumed about 13 trillion calories of energy per day. Today, we consume 1,500 trillion calories a day. (Take a second look at those figures – human population has increased fourteen-fold, production 240-fold, and energy consumption 115-fold.)

From the book Sapiens: A Brief History of Humankind

This is the fly in the ointment of free-market capitalism. It cannot ensure that profits are gained in a fair way, or distributed in a fair manner. On the contrary, the craving to increase profits and production blinds people to anything that might stand in the way. When growth becomes a supreme good, unrestricted by any other ethical considerations, it can easily lead to catastrophe.

From the book Sapiens: A Brief History of Humankind

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.

From the book Sapiens: A Brief History of Humankind

Most countries no longer engage in full-scale war for the simple reason that they are no longer independent. Though citizens in Israel, Italy, Mexico or Thailand may harbour illusions of independence, the fact is that their governments cannot conduct independent economic or foreign policies, and they are certainly incapable of initiating and conducting full-scale war on their own. As explained in Chapter 11, we are witnessing the formation of a global empire. Like previous empires, this one, too, enforces peace within its borders. And since its borders cover the entire globe, the World Empire effectively enforces world peace.

From the book Sapiens: A Brief History of Humankind