When Nietzsche declared that God is dead, this is what he meant. At least in the West, God has become an abstract idea that some accept and others reject, but it makes little difference either way. In the Middle Ages, without a god I had no source of political, moral and aesthetic authority. I could not tell what was right, good or beautiful. Who could live like that? Today, in contrast, it is very easy not to believe in God, because I pay no price for my unbelief. I can be a complete atheist and still derive a very rich mixture of political, moral and aesthetical values from my inner experience.
If I believe in God at all, it is my choice to believe. If my inner self tells me to believe in God – then I believe. I believe because I feel God’s presence, and my heart tells me He is there. But if I no longer feel God’s presence, and if my heart suddenly tells me that there is no God – I will cease believing. Either way, the real source of authority is my own feelings. So even while saying that I believe in God, the truth is that I have a much stronger belief in my own inner voice.
Follow the Yellow Brick Road
Like every other source of authority, feelings have their shortcomings. Humanism assumes that each human has a single authentic inner self, but when I try to attend to it I often encounter either silence or a cacophony of contending voices. To overcome this problem, humanism has proclaimed not only a new source of authority, but also a new method for accessing that authority and gaining true knowledge.
In medieval Europe, the chief formula for knowledge was: Knowledge = Scriptures × Logic.* If people wanted to know the answer to an important question, they would read scriptures and use their logic to understand the exact meaning of the text. For example, scholars who wished to determine the shape of the earth scanned the Bible looking for relevant references. One pointed out that in Job 38:13, it says that God can ‘take hold of the edges of the earth, and the wicked be shaken out of it’. This implies – reasoned the pundit – that because the earth has ‘edges’ that God can ‘take hold of’, it must be a flat square. Another sage rejected this interpretation, calling attention to Isaiah 40:22, where it says that God ‘sits enthroned above the circle of the earth’. Isn’t that proof that the earth is round? In practice, this meant that scholars sought knowledge by spending years in schools and libraries, reading more and more texts, and sharpening their logic so they could understand the texts correctly.
The Scientific Revolution proposed a very different formula for knowledge: Knowledge = Empirical Data × Mathematics. If we want to know the answer to some question, we need to gather relevant empirical data, and then use mathematical tools to analyse them. For example, in order to gauge the true shape of the earth, we can begin by observing the sun, moon and planets from various locations across the world. Once we have amassed enough observations, we can use trigonometry to deduce not only the shape of the earth, but also the structure of the entire solar system. In practice, this means that scientists seek knowledge by spending years in observatories, laboratories and on research expeditions, gathering more and more empirical data, and sharpening their mathematical tools so they can interpret the data correctly.
The scientific formula for knowledge led to astounding breakthroughs in astronomy, physics, medicine and multiple other disciplines. But it has had one huge drawback: it could not deal with questions of value and meaning. Medieval pundits could determine with absolute certainty that it is wrong to murder and steal, and that the purpose of human life is to do God’s bidding, because scriptures said so. Scientists cannot deliver such ethical judgements. No amount of data and no mathematical wizardry can prove that it is wrong to murder. Yet human societies cannot survive without such value judgements.
One way to overcome this difficulty was to continue using the old medieval formula alongside the new scientific method. When faced with a practical problem – such as determining the shape of the earth, building a bridge or curing a disease – we collect empirical data and analyse them mathematically. When faced with an ethical problem – such as determining whether to allow divorce, abortion and homosexuality – we read scriptures. This solution was adopted to some extent by numerous modern societies, from Victorian Britain to twenty-first-century Iran.
However, humanism offered an alternative. As humans gained confidence in themselves, a new formula for acquiring ethical knowledge appeared: Knowledge = Experiences × Sensitivity. If we wish to know the answer to any ethical question, we need to connect to our inner experiences, and observe them with the utmost sensitivity. In practice, this means that we seek knowledge by spending years collecting experiences, and sharpening our sensitivity so we can understand these experiences correctly.
What exactly are ‘experiences’? They are not empirical data. An experience is not made of atoms, electromagnetic waves, proteins or numbers. Rather, an experience is a subjective phenomenon made up of three main ingredients: sensations, emotions and thoughts. At any particular moment my experience comprises everything I sense (heat, pleasure, tension, etc.), every emotion I feel (love, fear, anger, etc.) and whatever thoughts arise in my mind.
And what is ‘sensitivity’? It means two things. Firstly, paying attention to my sensations, emotions and thoughts. Secondly, allowing these sensations, emotions and thoughts to influence me. Granted, I shouldn’t allow every passing breeze to sweep me away. Yet I should be open to new experiences and permit them to change my views, my behaviour and even my personality.
Experiences and sensitivity build up one another in a never-ending cycle. I cannot experience anything if I have no sensitivity, and I cannot develop sensitivity unless I undergo a variety of experiences. Sensitivity is not an abstract aptitude that can be developed by reading books or listening to lectures. It is a practical skill that can ripen and mature only by applying it in practice.
Take tea, for example. I start by drinking very sweet ordinary tea while reading the morning paper. The tea is little more than an excuse for a sugar rush. One day I realise that between the sugar and the newspaper, I hardly taste the tea at all. So I reduce the amount of sugar, put the paper aside, close my eyes and focus on the tea itself. I begin to register its unique aroma and flavour. Soon I find myself experimenting with different teas, black and green, comparing their exquisite tangs and delicate bouquets. Within a few months, I drop the supermarket labels and buy my tea at Harrods. I develop a particular liking for ‘Panda Dung tea’ from the mountains of Ya’an in Sichuan province, made from the leaves of tea bushes fertilised by the dung of panda bears. That’s how, one cup at a time, I hone my tea sensitivity and become a tea connoisseur. If in my early tea-drinking days you had served me Panda Dung tea in a Ming Dynasty porcelain goblet, I would not have appreciated it any more than builder’s tea in a paper cup. You cannot experience something if you don’t have the necessary sensitivity, and you cannot develop your sensitivity except by undergoing a long string of experiences.
What’s true of tea is true of all other aesthetic and ethical knowledge. We aren’t born with a ready-made conscience. As we pass through life we hurt people and people hurt us, we act compassionately and others show compassion to us. If we pay attention, our moral sensitivity sharpens, and these experiences become a source of valuable ethical knowledge about what is good, what is right and who I really am.
Humanism thus sees life as a gradual process of inner change, leading from ignorance to enlightenment by means of experiences. The highest aim of humanist life is to fully develop your knowledge through a wide variety of intellectual, emotional and physical experiences. In the early nineteenth century Wilhelm von Humboldt – one of the chief architects of the modern education system – said that the aim of existence is ‘a distillation of the widest possible experience of life into wisdom’. He also wrote that ‘there is only one summit in life – to have taken the measure in feeling of everything human’.4 This could well be the humanist motto.
According to Chinese philosophy, the world is sustained by the interplay of opposing but complementary forces
called yin and yang. This may not be true of the physical world, but it is certainly true of the modern world that has been created by the covenant of science and humanism. Every scientific yang contains within it a humanist yin, and vice versa. The yang provides us with power, while the yin provides us with meaning and ethical judgements. The yang and yin of modernity are reason and emotion, the laboratory and the museum, the production line and the supermarket. People often see only the yang and imagine that the modern world is dry, scientific, logical and utilitarian – just like a laboratory or a factory. But the modern world is also an extravagant supermarket. No culture in history has ever given such importance to human feelings, desires and experiences. The humanist view of life as a succession of experiences has become the founding myth of numerous modern industries, from tourism to art. Travel agents and restaurant chefs do not sell us flight tickets, hotels or fancy dinners – they sell us novel experiences.
Similarly, whereas most premodern narratives focused on external events and actions, modern novels, films and poems often emphasize feelings. Graeco-Roman epics and medieval chivalric romances were catalogues of heroic deeds, not feelings. One chapter described how a brave knight fought a monstrous ogre, and killed him. Another chapter recounted how the knight rescued a beautiful princess from a fire-spitting dragon, and killed him. A third chapter narrated how a wicked sorcerer kidnapped the princess, but the knight pursued the sorcerer, and killed him. Small wonder that the hero was invariably a knight, rather than a carpenter or a peasant, for peasants performed no heroic deeds.
Crucially, the heroes did not undergo any significant process of inner change. Achilles, Arthur, Roland and Lancelot were fearless warriors with a chivalric world view before they set out on their adventures, and they remained fearless warriors with the same world view at the end. All the ogres they killed and all the princesses they rescued confirmed their courage and perseverance, but ultimately taught them little.
The humanist focus on feelings and experiences, rather than deeds, transformed art. Wordsworth, Dostoevsky, Dickens and Zola cared little for brave knights and derring-do; instead they described how ordinary labourers and housewives felt. Some people believe that Joyce’s Ulysses represents the apogee of this modern focus on the inner life rather than external actions. In 260,000 words Joyce describes a single day in the life of the Dubliners Stephen Dedalus and Leopold Bloom, who over the course of that day do . . . well, nothing much at all.
Few people have actually read Ulysses cover to cover, but the same change of focus now underpins much of our popular culture too. In the United States, the TV series Survivor is often credited (or blamed) for turning reality shows into a craze. Survivor was the first reality show to make it to the top of the Nielsen ratings, and in 2007 Time magazine listed it among the hundred greatest TV shows of all time.5 In each season twenty contenders in minimal swimsuits are isolated on some tropical island. They have to face various kinds of challenges, and during each episode they vote to oust one of their number. The last one left takes home $1 million.
Audiences in Homeric Greece, in the Roman Empire or in medieval Europe would have found the idea familiar and highly attractive. Twenty challengers go in – only one hero comes out. ‘Wonderful!’ a Homeric prince, a Roman patrician or a crusader knight would have thought to himself as he sat down to watch. ‘Surely we are about to see amazing adventures, life-and-death battles and incomparable acts of heroism and betrayal. The warriors will probably stab each other in the back, or spill their entrails for all to see.’
What a disappointment! The back-stabbing and entrails-spilling remain a mere metaphor. Each episode lasts about an hour. Out of that, fifteen minutes are taken up by commercials for toothpaste, shampoo and cereals. Five minutes are dedicated to incredibly childish challenges, such as who can throw the most coconuts into a hoop, or who can eat the largest number of bugs in one minute. The rest of the time the ‘heroes’ just talk about their feelings! He said she said, and I felt this and I felt that. If a crusader knight had actually been able to sit down to watch Survivor, he would probably have grabbed his battleaxe and smashed the TV out of boredom and frustration.
Today we might think of medieval knights as insensitive brutes. If they lived among us, we would send them to a therapist, who might help them get in touch with their feelings. This is what happens to the Tin Man in The Wizard of Oz. He walks along the yellow brick road with Dorothy and her friends, hoping that when they reach Oz, the great wizard will give him a heart. Likewise, the Scarecrow wants a brain and the Lion wants courage. At the end of their journey they discover that the great wizard is a charlatan, and he can’t give them any of these things. But they discover something far more important: everything they wished for was already within themselves. There was never any need of some godlike wizard in order to become sensitive, wise or brave. You just need to follow the yellow brick road and open yourself up to whatever experiences come your way.
Exactly the same lesson is learned by Captain Kirk and Captain Jean-Luc Picard as they travel the galaxy in the starship Enterprise, by Huckleberry Finn and Jim as they sail down the Mississippi River, by Wyatt and Billy as they ride their Harley-Davidsons in Easy Rider, and by countless other characters in myriad other road movies who leave their home towns in Pennsylvania (or perhaps New South Wales), travel in an old convertible (or perhaps a bus), pass through various life-changing experiences, get in touch with themselves, talk about their feelings, and eventually reach San Francisco (or perhaps Alice Springs) as better and wiser individuals.
The Truth About War
The formula Knowledge = Experiences × Sensitivity has changed not just our popular culture, but even our perception of weighty issues like war. Throughout most of history, when people wished to know whether a particular war was just, they asked God, they asked scriptures, and they asked kings, noblemen and priests. Few cared about the opinions and experiences of a common soldier or an ordinary civilian. War narratives such as those of Homer, Virgil and Shakespeare focused on the actions of emperors, generals and outstanding heroes, and though they did not hide the misery of war, this was more than compensated for by a full menu of glory and heroism. Ordinary soldiers appeared as either piles of bodies slaughtered by some Goliath, or a cheering crowd hoisting a triumphant David upon its shoulders.
34. Jean-Jacques Walter, Gustav Adolph of Sweden at the Battle of Breitenfeld (1631).
34.© DeAgostini Picture Library/Scala, Florence.
Look, for example, at the painting above of the Battle of Breitenfeld, which took place on 17 September 1631. The painter, Jean-Jacques Walter, glorifies King Gustav Adolph of Sweden, who led his army that day to a decisive victory. Gustav Adolph towers over the battlefield as if he were some god of war. One gets the impression that the king controls the battle like a chess player moving pawns. The pawns themselves are mostly generic figures, or tiny dots in the background. Walter was not interested in how they felt as they charged, fled, killed or died. They are a faceless collective.
Even when painters focused on the battle itself rather than on the commander, they still looked at it from above, and were far more concerned with collective manoeuvres than with personal feelings. Take, for example, Pieter Snayers’s painting of the Battle of White Mountain in November 1620.
The painting depicts a celebrated Catholic victory in the Thirty Years War over heretical Protestant rebels. Snayers wished to commemorate this victory by painstakingly recording the various formations, manoeuvres and troop movements. You can easily identify the different units, their armaments and their positions within the order of battle. Snayers gave far less importance to the experiences and feelings of the common soldiers. Like Jean-Jacques Walter, he makes us observe the battle from the Olympian vantage point of gods and kings, and gives us the impression that war is a giant chess game.
35. Pieter Snayers, The Battle of White Mountain.
35.© Bpk/Bayerische Staatsgemäldesammlungen.
If you take a cl
oser 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 white banner that 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 has 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 green recruit who knows little about himself and the world, but carries a heavy burden of hopes and illusions. He believes that war is glorious, the 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 formerly naïve recruit will leave the war a much wiser man, who no longer believes the clichés and ideals peddled by teachers, film-makers and eloquent politicians.
Sapiens and Homo Deus Page 73