The authors of the book of Genesis may have preserved a remnant of archaic animist beliefs in Eve’s name, but they took great care to conceal all other traces. Genesis says that, instead of descending from snakes, humans were divinely created from inanimate matter. The snake is not our progenitor: he seduces us to rebel against our heavenly Father. While animists saw humans as just another kind of animal, the Bible argues that humans are a unique creation, and any attempt to acknowledge the animal within us denies God’s power and authority. Indeed, when modern humans discovered that they actually evolved from reptiles, they rebelled against God and stopped listening to Him – or even believing in His existence.
Ancestral Needs
The Bible, along with its belief in human distinctiveness, was one of the by-products of the Agricultural Revolution, which initiated a new phase in human–animal relations. The advent of farming produced new waves of mass extinctions, but more importantly, it created a completely new life form on earth: domesticated animals. Initially this development was of minor importance, since humans managed to domesticate fewer than twenty species of mammals and birds, compared to the countless thousands of species that remained ‘wild’. Yet with the passing of the centuries, this novel life form became dominant. Today more than 90 per cent of all large animals are domesticated.
Alas, domesticated species paid for their unparalleled collective success with unprecedented individual suffering. Although the animal kingdom has known many types of pain and misery for millions of years, the Agricultural Revolution generated completely new kinds of suffering, that only became worse over time.
To the casual observer domesticated animals may seem much better off than their wild cousins and ancestors. Wild boars spend their days searching for food, water and shelter, and are constantly threatened by lions, parasites and floods. Domesticated pigs, in contrast, enjoy food, water and shelter provided by humans, who also treat their diseases and protect them against predators and natural disasters. True, most pigs sooner or later find themselves in the slaughterhouse. Yet does that make their fate any worse than the fate of wild boars? Is it better to be devoured by a lion than slaughtered by a man? Are crocodile teeth less deadly than steel blades?
What makes the fate of domesticated farm animals particularly harsh is not just the way they die, but above all the way they live. Two competing factors have shaped the living conditions of farm animals from ancient times to the present day: human desires and animal needs. Thus humans raise pigs in order to get meat, but if they want a steady supply of meat, they must ensure the long-term survival and reproduction of the pigs. Theoretically this should have protected the animals from extreme forms of cruelty. If a farmer did not take good care of his pigs, they would soon die without offspring and the farmer would starve.
Unfortunately, humans can cause tremendous suffering to farm animals in various ways, even while ensuring their survival and reproduction. The root of the problem is that domesticated animals have inherited from their wild ancestors many physical, emotional and social needs that are redundant on human farms. Farmers routinely ignore these needs, without paying any economic penalty. They lock animals in tiny cages, mutilate their horns and tails, separate mothers from offspring and selectively breed monstrosities. The animals suffer greatly, yet they live on and multiply.
Doesn’t that contradict the most basic principles of natural selection? The theory of evolution maintains that all instincts, drives and emotions have evolved in the sole interest of survival and reproduction. If so, doesn’t the continuous reproduction of farm animals prove that all their real needs are met? How can a pig have a ‘need’ that is not really needed for his survival and reproduction?
It is certainly true that all instincts, drives and emotions evolved in order to meet the evolutionary pressures of survival and reproduction. However, if and when these pressures suddenly disappear, the instincts, drives and emotions they had shaped do not disappear with them. At least not instantly. Even if they are no longer instrumental for survival and reproduction, these instincts, drives and emotions continue to mould the subjective experiences of the animal. For animals and humans alike, agriculture changed selection pressures almost overnight, but it did not change their physical, emotional and social drives. Of course evolution never stands still, and it has continued to modify humans and animals in the 12,000 years since the advent of farming. For example, humans in Europe and western Asia evolved the ability to digest cows’ milk, while cows lost their fear of humans, and today produce far more milk than their wild ancestors. Yet these are superficial alterations. The deep sensory and emotional structures of cows, pigs and humans alike haven’t changed much since the Stone Age.
Why do modern humans love sweets so much? Not because in the early twenty-first century we must gorge on ice cream and chocolate in order to survive. Rather, it is because when our Stone Age ancestors came across sweet fruit or honey, the most sensible thing to do was to eat as much of it as quickly as possible. Why do young men drive recklessly, get involved in violent arguments and hack confidential Internet sites? Because they are following ancient genetic decrees that might be useless and even counterproductive today, but that made good evolutionary sense 70,000 years ago. A young hunter who risked his life chasing a mammoth outshone all his competitors and won the hand of the local beauty; and we are now stuck with his macho genes.11
Exactly the same evolutionary logic shapes the lives of pigs, sows and piglets in human-controlled farms. In order to survive and reproduce in the wild, ancient boars needed to roam vast territories, familiarise themselves with their environment and beware of traps and predators. They further needed to communicate and cooperate with their fellow boars, forming complex groups dominated by old and experienced matriarchs. Evolutionary pressures consequently made wild boars – and even more so wild sows – highly intelligent social animals, characterised by a lively curiosity and strong urges to socialise, play, wander about and explore their surroundings. A sow born with some rare mutation that made her indifferent to her environment and to other boars was unlikely to survive or reproduce.
The descendants of wild boars – domesticated pigs – inherited their intelligence, curiosity and social skills.12 Like wild boars, domesticated pigs communicate using a rich variety of vocal and olfactory signals: mother sows recognise the unique squeaks of their piglets, whereas two-day-old piglets already differentiate their mother’s calls from those of other sows.13 Professor Stanley Curtis of the Pennsylvania State University trained two pigs – named Hamlet and Omelette – to control a special joystick with their snouts, and found that the pigs soon rivalled primates in learning and playing simple computer games.14
Today most sows in industrial farms don’t play computer games. They are locked by their human masters in tiny gestation crates, usually measuring two metres by sixty centimetres. The crates have a concrete floor and metal bars, and hardly allow the pregnant sows even to turn around or sleep on their side, never mind walk. After three and a half months in such conditions, the sows are moved to slightly wider crates, where they give birth and nurse their piglets. Whereas piglets would naturally suckle for ten to twenty weeks, in industrial farms they are forcibly weaned within two to four weeks, separated from their mother and shipped to be fattened and slaughtered. The mother is immediately impregnated again, and sent back to the gestation crate to start another cycle. The typical sow would go through five to ten such cycles before being slaughtered herself. In recent years the use of crates has been restricted in the European Union and some US states, but the crates are still commonly used in many other countries, and tens of millions of breeding sows pass almost their entire lives in them.
The human farmers take care of everything the sow needs in order to survive and reproduce. She is given enough food, vaccinated against diseases, protected against the elements and artificially inseminated. From an objective perspective, the sow no longer needs to explore her surroundings, socialise with other pig
s, bond with her piglets or even walk. But from a subjective perspective, the sow still feels very strong urges to do all of these things, and if these urges are not fulfilled she suffers greatly. Sows locked in gestation crates typically display acute frustration alternating with extreme despair.15
This is the basic lesson of evolutionary psychology: a need shaped thousands of generations ago continues to be felt subjectively even if it is no longer necessary for survival and reproduction in the present. Tragically, the Agricultural Revolution gave humans the power to ensure the survival and reproduction of domesticated animals while ignoring their subjective needs.
Credit 1.13
13. Sows confined in gestation crates. These highly social and intelligent beings spend most of their lives in this condition, as if they were already sausages.
Organisms are Algorithms
How can we be sure that animals such as pigs actually have a subjective world of needs, sensations and emotions? Aren’t we guilty of humanising animals, i.e. ascribing human qualities to non-human entities, like children believing that dolls feel love and anger?
In fact, attributing emotions to pigs doesn’t humanise them. It ‘mammalises’ them. For emotions are not a uniquely human quality – they are common to all mammals (as well as to all birds and probably to some reptiles and even fish). All mammals evolved emotional abilities and needs, and from the fact that pigs are mammals we can safely deduce that they have emotions.16
In recent decades life scientists have demonstrated that emotions are not some mysterious spiritual phenomenon that is useful just for writing poetry and composing symphonies. Rather, emotions are biochemical algorithms that are vital for the survival and reproduction of all mammals. What does this mean? Well, let’s begin by explaining what an algorithm is. This is of great importance not only because this key concept will reappear in many of the following chapters, but also because the twenty-first century will be dominated by algorithms. ‘Algorithm’ is arguably the single most important concept in our world. If we want to understand our life and our future, we should make every effort to understand what an algorithm is, and how algorithms are connected with emotions.
An algorithm is a methodical set of steps that can be used to make calculations, resolve problems and reach decisions. An algorithm isn’t a particular calculation, but the method followed when making the calculation. For example, if you want to calculate the average between two numbers, you can use a simple algorithm. The algorithm says: ‘First step: add the two numbers together. Second step: divide the sum by two.’ When you enter the numbers 4 and 8, you get 6. When you enter 117 and 231, you get 174.
A more complex example is a cooking recipe. An algorithm for preparing vegetable soup may tell us:
1. Heat half a cup of oil in a pot.
2. Finely chop four onions.
3. Fry the onion until golden.
4. Cut three potatoes into chunks and add to the pot.
5. Slice a cabbage into strips and add to the pot.
And so forth. You can follow the same algorithm dozens of times, each time using slightly different vegetables, and therefore getting a slightly different soup. But the algorithm remains the same.
A recipe by itself cannot make soup. You need a person to read the recipe and follow the prescribed set of steps. But you can build a machine that embodies this algorithm and follows it automatically. Then you just need to provide the machine with water, electricity and vegetables – and it will prepare the soup by itself. There aren’t many soup machines around, but you are probably familiar with beverage vending machines. Such machines usually have a slot for coins, an opening for cups, and rows of buttons. The first row has buttons for coffee, tea and cocoa. The second row is marked: no sugar, one spoon of sugar, two spoons of sugar. The third row indicates milk, soya milk, no milk. A man approaches the machine, inserts a coin into the slot and presses the buttons marked ‘tea’, ‘one sugar’ and ‘milk’. The machine kicks into action, following a precise set of steps. It drops a tea bag into a cup, pours boiling water, adds a spoonful of sugar and milk, and ding! A nice cup of tea emerges. This is an algorithm.17
Over the last few decades biologists have reached the firm conclusion that the man pressing the buttons and drinking the tea is also an algorithm. A much more complicated algorithm than the vending machine, no doubt, but still an algorithm. Humans are algorithms that produce not cups of tea, but copies of themselves (like a vending machine which, if you press the right combination of buttons, produces another vending machine).
The algorithms controlling vending machines work through mechanical gears and electric circuits. The algorithms controlling humans work through sensations, emotions and thoughts. And exactly the same kind of algorithms control pigs, baboons, otters and chickens. Consider, for example, the following survival problem: a baboon spots some bananas hanging on a tree, but also notices a lion lurking nearby. Should the baboon risk his life for those bananas?
This boils down to a mathematical problem of calculating probabilities: the probability that the baboon will die of hunger if he does not eat the bananas, versus the probability that the lion will catch the baboon. In order to solve this problem the baboon needs to take into account a lot of data. How far am I from the bananas? How far away is the lion? How fast can I run? How fast can the lion run? Is the lion awake or asleep? Does the lion seem to be hungry or satiated? How many bananas are there? Are they big or small? Green or ripe? In addition to these external data, the baboon must also consider information about conditions within his own body. If he is starving, it makes sense to risk everything for those bananas, no matter the odds. In contrast, if he has just eaten, and the bananas are mere greed, why take any risks at all?
In order to weigh and balance all these variables and probabilities, the baboon requires far more complicated algorithms than the ones controlling automatic vending machines. The prize for making correct calculations is correspondingly greater. The prize is the very survival of the baboon. A timid baboon – one whose algorithms overestimate dangers – will starve to death, and the genes that shaped these cowardly algorithms will perish with him. A rash baboon – one whose algorithms underestimate dangers – will fall prey to the lion, and his reckless genes will also fail to make it to the next generation. These algorithms undergo constant quality control by natural selection. Only animals that calculate probabilities correctly leave offspring behind.
Yet this is all very abstract. How exactly does a baboon calculate probabilities? He certainly doesn’t draw a pencil from behind his ear, a notebook from a back pocket, and start computing running speeds and energy levels with a calculator. Rather, the baboon’s entire body is the calculator. What we call sensations and emotions are in fact algorithms. The baboon feels hunger, he feels fear and trembling at the sight of the lion, and he feels his mouth watering at the sight of the bananas. Within a split second, he experiences a storm of sensations, emotions and desires, which is nothing but the process of calculation. The result will appear as a feeling: the baboon will suddenly feel his spirit rising, his hairs standing on end, his muscles tensing, his chest expanding, and he will inhale a big breath, and ‘Forward! I can do it! To the bananas!’ Alternatively, he may be overcome by fear, his shoulders will droop, his stomach will turn, his legs will give way, and ‘Mama! A lion! Help!’ Sometimes the probabilities match so evenly that it is hard to decide. This too will manifest itself as a feeling. The baboon will feel confused and indecisive. ‘Yes…No…Yes…No…Damn! I don’t know what to do!’
In order to transmit genes to the next generation, it is not enough to solve survival problems. Animals also need to solve reproduction problems too, and this depends on calculating probabilities. Natural selection evolved passion and disgust as quick algorithms for evaluating reproduction odds. Beauty means ‘good chances for having successful offspring’. When a woman sees a man and thinks, ‘Wow! He is gorgeous!’ and when a peahen sees a peacock and thinks, ‘Jesus! What a tail!
’ they are doing something similar to the automatic vending machine. As light reflected from the male’s body hits their retinas, extremely powerful algorithms honed by millions of years of evolution kick in. Within a few milliseconds the algorithms convert tiny cues in the male’s external appearance into reproduction probabilities, and reach the conclusion: ‘In all likelihood, this is a very healthy and fertile male, with excellent genes. If I mate with him, my offspring are also likely to enjoy good health and excellent genes.’ Of course, this conclusion is not spelled out in words or numbers, but in the fiery itch of sexual attraction. Peahens, and most women, don’t make such calculations with pen and paper. They just feel them.
Even Nobel laureates in economics make only a tiny fraction of their decisions using pen, paper and calculator; 99 per cent of our decisions – including the most important life choices concerning spouses, careers and habitats – are made by the highly refined algorithms we call sensations, emotions and desires.18
Because these algorithms control the lives of all mammals and birds (and probably some reptiles and even fish), when humans, baboons and pigs feel fear, similar neurological processes take place in similar brain areas. It is therefore likely that frightened humans, frightened baboons and frightened pigs have similar experiences.19
There are differences too, of course. Pigs don’t seem to experience the extremes of compassion and cruelty that characterise Homo sapiens, nor the sense of wonder that overwhelms a human gazing up at the infinitude of a starry sky. It is likely that there are also opposite examples, of swinish emotions unfamiliar to humans, but I cannot name any, for obvious reasons. However, one core emotion is apparently shared by all mammals: the mother–infant bond. Indeed, it gives mammals their name. The word ‘mammal’ comes from the Latin mamma, meaning breast. Mammal mothers love their offspring so much that they allow them to suckle from their body. Mammal youngsters, on their side, feel an overwhelming desire to bond with their mothers and stay near them. In the wild, piglets, calves and puppies that fail to bond with their mothers rarely survive for long. Until recently that was true of human children too. Conversely, a sow, cow or bitch that due to some rare mutation does not care about her young may live a long and comfortable life, but her genes will not pass to the next generation. The same logic is true among giraffes, bats, whales and porcupines. We can argue about other emotions, but since mammal youngsters cannot survive without motherly care, it is evident that motherly love and a strong mother–infant bond characterise all mammals.20
Homo Deus Page 9