In turn, technological disruptions might increase the danger of apocalyptic wars, not just by increasing global tensions, but also by destabilising the nuclear balance of power. Since the 1950s, superpowers avoided conflicts with one another because they all knew that war meant mutually assured destruction. But as new kinds of offensive and defensive weapons appear, a rising technological superpower might conclude that it can destroy its enemies with impunity. Conversely, a declining power might fear that its traditional nuclear weapons might soon become obsolete, and that it had better use them before it loses them. Traditionally, nuclear confrontations resembled a hyper-rational chess game. What would happen when players could use cyberattacks to wrest control of a rival’s pieces, when anonymous third parties could move a pawn without anyone knowing who is making the move – or when AlphaZero graduates from ordinary chess to nuclear chess?
Just as the different challenges are likely to compound one another, so also the goodwill necessary to confront one challenge may be sapped away by problems on another front. Countries locked in armed competition are unlikely to agree on restricting the development of AI, and countries striving to outstrip the technological achievements of their rivals will find it very difficult to agree on a common plan to stop climate change. As long as the world remains divided into rival nations, it will be very hard to simultaneously overcome all three challenges – and failure on even a single front might prove catastrophic.
To conclude, the nationalist wave sweeping over the world cannot turn the clock back to 1939 or 1914. Technology has changed everything by creating a set of global existential threats that no nation can solve on its own. A common enemy is the best catalyst for forging a common identity, and humankind now has at least three such enemies – nuclear war, climate change and technological disruption. If despite these common threats humans choose to privilege their particular national loyalties above everything else, the results may be far worse than in 1914 and 1939.
A much better path is the one outlined in the European Union’s Constitution, which says that ‘while remaining proud of their own national identities and history, the peoples of Europe are determined to transcend their former divisions and, united ever more closely, to forge a common destiny’.16 That does not mean abolishing all national identities, abandoning all local traditions, and turning humanity into homogeneous grey goo. Nor does it mean vilifying all expressions of patriotism. Indeed, by providing a continental military and economic protective shell, the European Union arguably fostered local patriotism in places such as Flanders, Lombardy, Catalonia and Scotland. The idea of establishing an independent Scotland or Catalonia looks more attractive when you don’t have to fear a German invasion and when you can count on a common European front against global warming and global corporations.
European nationalists are therefore taking it easy. For all the talk of the return of the nation, few Europeans are actually willing to kill and be killed for it. When the Scots sought to break away from London’s grip in the days of William Wallace and Robert Bruce, they had to raise an army to do so. In contrast, not a single person was killed during the 2014 Scottish referendum, and if next time Scots vote for independence, it is highly unlikely that they will have to restage the Battle of Bannockburn. The Catalan attempt to break away from Spain has resulted in considerably more violence, but it too falls far short of the carnage Barcelona experienced in 1939 or in 1714.
The rest of the world can hopefully learn from the European example. Even on a united planet there will be plenty of room for the kind of patriotism that celebrates the uniqueness of my nation and stresses my special obligations towards it. Yet if we want to survive and flourish, humankind has little choice but to complement such local loyalties with substantial obligations towards a global community. A person can and should be loyal simultaneously to her family, her neighbourhood, her profession and her nation – why not add humankind and planet Earth to that list? True, when you have multiple loyalties, conflicts are sometimes inevitable. But then who said life was simple? Deal with it.
In previous centuries national identities were forged because humans faced problems and opportunities that were far beyond the scope of local tribes, and that only countrywide cooperation could hope to handle. In the twenty-first century, nations find themselves in the same situation as the old tribes: they are no longer the right framework to manage the most important challenges of the age. We need a new global identity because national institutions are incapable of handling a set of unprecedented global predicaments. We now have a global ecology, a global economy and a global science – but we are still stuck with only national politics. This mismatch prevents the political system from effectively countering our main problems. To have effective politics, we must either de-globalise the ecology, the economy and the march of science – or we must globalise our politics. Since it is impossible to de-globalise the ecology and the march of science, and since the cost of de-globalising the economy would probably be prohibitive, the only real solution is to globalise politics. This does not mean establishing a global government – a doubtful and unrealistic vision. Rather, to globalise politics means that political dynamics within countries and even cities should give far more weight to global problems and interests.
Nationalist sentiments are unlikely to be of much help in that. Perhaps, then, we can rely on the universal religious traditions of humankind to help us unite the world? Hundreds of years ago, religions such as Christianity and Islam already thought in global rather than local terms, and they were always keenly interested in the big questions of life rather than just in the political struggles of this or that nation. But are traditional religions still relevant? Do they retain the power to shape the world, or are they just inert relics from our past, tossed here and there by the mighty forces of modern states, economies and technologies?
8
RELIGION
God now serves the nation
So far, modern ideologies, scientific experts and national governments have failed to create a viable vision for the future of humanity. Can such a vision be drawn from the deep wells of human religious traditions? Maybe the answer has been waiting for us all along between the pages of the Bible, the Quran or the Vedas.
Secular people are likely to react to this idea with ridicule or apprehension. Holy scriptures may have been relevant in the Middle Ages, but how can they guide us in the era of artificial intelligence, bioengineering, global warming and cyberwarfare? Yet secular people are a minority. Billions of humans still profess greater faith in the Quran and the Bible than in the theory of evolution; religious movements mould the politics of countries as diverse as India, Turkey and the United States; and religious animosities fuel conflicts from Nigeria to the Philippines.
So how relevant are religions such as Christianity, Islam and Hinduism? Can they help us solve the major problems we face? To understand the role of traditional religions in the world of the twenty-first century, we need to distinguish between three types of problems:
Technical problems. For example, how should farmers in arid countries deal with severe droughts caused by global warming?
Policy problems. For example, what measures should governments adopt to prevent global warming in the first place?
Identity problems. For example, should I even care about the problems of farmers on the other side of the world, or should I care only about problems of people from my own tribe and country?
As we shall see in the following pages, traditional religions are largely irrelevant to technical and policy problems. In contrast, they are extremely relevant to identity problems – but in most cases they constitute a major part of the problem rather than a potential solution.
Technical problems: Christian agriculture
In premodern times religions were responsible for solving a wide range of technical problems in mundane fields such as agriculture. Divine calendars determined when to plant and when to harvest, while temple rituals secured rainfall
and protected against pests. When an agricultural crisis loomed as a result of drought or a plague of locusts, farmers turned to the priests to intercede with the gods. Medicine too fell within the religious domain. Almost every prophet, guru and shaman doubled as a healer. Thus Jesus spent much of his time making the sick well, the blind see, the mute talk, and the mad sane. Whether you lived in ancient Egypt or in medieval Europe, if you were ill you were likely to go to the witch doctor rather than to the doctor, and to make a pilgrimage to a renowned temple rather than to a hospital.
In recent times the biologists and the surgeons have taken over from the priests and the miracle workers. If Egypt is now struck by a plague of locusts, Egyptians may well ask Allah for help – why not? – but they will not forget to call upon chemists, entomologists and geneticists to develop stronger pesticides and insect-resisting wheat strains. If the child of a devout Hindu suffers from a severe case of measles, the father would say a prayer to Dhanvantari and offer flowers and sweets at the local temple – but only after he has rushed the toddler to the nearest hospital and entrusted him to the care of the doctors there. Even mental illness – the last bastion of religious healers – is gradually passing into the hand of the scientists, as neurology replaces demonology and Prozac supplants exorcism.
The victory of science has been so complete that our very idea of religion has changed. We no longer associate religion with farming and medicine. Even many zealots now suffer from collective amnesia, and prefer to forget that traditional religions ever laid claim to these domains. ‘So what if we turn to engineers and doctors?’ say the zealots. ‘That proves nothing. What has religion got to do with agriculture or medicine in the first place?’
Traditional religions have lost so much turf because, frankly, they just weren’t very good in farming or healthcare. The true expertise of priests and gurus has never really been rainmaking, healing, prophecy or magic. Rather, it has always been interpretation. A priest is not somebody who knows how to perform the rain dance and end the drought. A priest is somebody who knows how to justify why the rain dance failed, and why we must keep believing in our god even though he seems deaf to all our prayers.
Yet it is precisely their genius for interpretation that puts religious leaders at a disadvantage when they compete against scientists. Scientists too know how to cut corners and twist the evidence, but in the end, the mark of science is the willingness to admit failure and try a different tack. That’s why scientists gradually learn how to grow better crops and make better medicines, whereas priests and gurus learn only how to make better excuses. Over the centuries, even the true believers have noticed the difference, which is why religious authority has been dwindling in more and more technical fields. This is also why the entire world has increasingly become a single civilisation. When things really work, everybody adopts them.
Policy problems: Muslim economics
While science provides us with clear-cut answers to technical questions such as how to cure measles, there is considerable disagreement among scientists about questions of policy. Almost all scientists concur that global warming is a fact, but there is no consensus regarding the best economic reaction to this threat. That does not mean, however, that traditional religions can help us resolve the issue. Ancient scriptures are just not a good guide for modern economics, and the main fault lines – for example between capitalists and socialists – don’t correspond to the divisions between traditional religions.
True, in countries such as Israel and Iran rabbis and ayatollahs have a direct say about the government’s economic policy, and even in more secular countries such as the United States and Brazil religious leaders influence public opinion on matters ranging from taxation to environmental regulations. Yet a closer look reveals that in most of these cases, traditional religions really play second fiddle to modern scientific theories. When Ayatollah Khamenei needs to make a crucial decision about the Iranian economy, he will not be able to find the necessary answer in the Quran, because seventh-century Arabs knew very little about the problems and opportunities of modern industrial economies and global financial markets. So he, or his aides, must turn to Karl Marx, Milton Friedman, Friedrich Hayek and the modern science of economics to get answers. Having made up his mind to raise interest rates, lower taxes, privatise government monopolies or sign an international tariff agreement, Khamenei can then use his religious knowledge and authority to wrap the scientific answer in the garb of this or that Quranic verse, and present it to the masses as the will of Allah. But the garb matters little. When you compare the economic policies of Shiite Iran, Sunni Saudi Arabia, Jewish Israel, Hindu India and Christian America, you just don’t see that much of a difference.
During the nineteenth and twentieth centuries, Muslim, Jewish, Hindu and Christian thinkers railed against modern materialism, against soulless capitalism, and against the excesses of the bureaucratic state. They promised that if they were only given a chance, they would solve all the ills of modernity and establish a completely different socio-economic system based on the eternal spiritual values of their creed. Well, they have been given quite a few chances, and the only noticeable change they have made to the edifice of modern economies is to redo the paintwork and place a huge crescent, cross, Star of David or Om on the roof.
Just as in the case of rainmaking, so also when it comes to economics, it is the long-honed expertise of religious scholars in reinterpreting texts that makes religion irrelevant. No matter which economic policy Khamenei chooses, he could always square it with the Quran. Hence the Quran is degraded from a source of true knowledge to a source of mere authority. When you face a difficult economic dilemma, you read Marx and Hayek closely, and they help you understand the economic system better, see things from a new angle, and think about potential solutions. Having formulated an answer, you then turn to the Quran, and you read it closely in search of some surah that, if interpreted imaginatively enough, can justify the solution you got from Hayek or Marx. No matter what solution you found there, if you are a good Quranic scholar you will always be able to justify it.
The same is true of Christianity. A Christian may be a capitalist as easily as a socialist, and even though a few things Jesus said smack of downright communism, during the Cold War good American capitalists went on reading the Sermon on the Mount without taking much notice. There is just no such thing as ‘Christian economics’, ‘Muslim economics’ or ‘Hindu economics’.
Not that there aren’t any economic ideas in the Bible, the Quran or the Vedas – it is just that these ideas are not up to date. Mahatma Gandhi’s reading of the Vedas caused him to envision independent India as a collection of self-sufficient agrarian communities, each spinning its own khadi cloths, exporting little and importing even less. The most famous photograph of him shows him spinning cotton with his own hands, and he made the humble spinning wheel the symbol of the Indian nationalist movement.1 Yet this Arcadian vision was simply incompatible with the realities of modern economics, and hence not much has remained of it save for Gandhi’s radiant image on billions of rupee notes.
Modern economic theories are so much more relevant than traditional dogmas that it has become common to interpret even ostensibly religious conflicts in economic terms, whereas nobody thinks of doing the reverse. For example, some argue that the Troubles in Northern Ireland between Catholics and Protestants were fuelled largely by class conflicts. Due to various historical accidents, in Northern Ireland the upper classes were mostly Protestant and the lower classes were mostly Catholic. Hence what seems at first sight to have been a theological conflict about the nature of Christ, was in fact a typical struggle between haves and have-nots. In contrast, very few people would claim that the conflicts between communist guerrillas and capitalist landowners in South America in the 1970s were really just a cover for a far deeper disagreement about Christian theology.
So what difference would religion make when facing the big questions of the twenty-first century? Take for example
the question whether to grant AI the authority to make decisions about people’s lives – choosing for you what to study, where to work, and whom to marry. What is the Muslim position on that question? What is the Jewish position? There are no ‘Muslim’ or ‘Jewish’ positions here. Humankind is likely to be divided into two main camps – those in favour of giving AI significant authority, and those opposed to it. Muslims and Jews are likely to be found in both camps, and to justify whichever position they espouse through imaginative interpretations of the Quran and the Talmud.
Of course religious groups might harden their views on particular issues, and turn them into allegedly sacred and eternal dogmas. In the 1970s theologians in Latin America came up with Liberation Theology, which made Jesus look a bit like Che Guevara. Similarly, Jesus can easily be recruited to the debate on global warming, and make current political positions look as if they are eternal religious principles.
This is already beginning to happen. Opposition to environmental regulations is incorporated into the fire-and-brimstone sermons of some American Evangelical pastors, while Pope Francis is leading the charge against global warming, in the name of Christ (as witnessed in his second encyclical, ‘Laudato si’).2 So perhaps by 2070, on the environmental question it will make all the difference in the world whether you are Evangelical or Catholic. It would go without saying that Evangelicals will object to any cap on carbon emissions, while Catholics will believe that Jesus preached we must protect the environment.
21 Lessons for the 21st Century Page 14