Yuval Harari - Homo Deus - A Brief History of Tomorrow

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 it 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 attaining 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, that means that we seek knowledge by spending years collecting experiences, and sharpening our sensitivity so we could understand these experiences correctly.

What exactly are ‘experiences’? They are not empirical data. An experience is not made of atoms, molecules, proteins or numbers. Rather, an experience is a subjective phenomenon that includes 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 leaves of tea trees 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 much 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 large 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’. 4This 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 string 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 revolve around feelings. Graeco-Roman epics and medieval chivalric romances were catalogues of heroic deeds, not feelings. One chapter told how the 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. No 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, and instead described how ordinary people 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 the day do ... well, nothing much at all.

Few people have actually read all of Ulysses , but the same principles underpin much of our popular culture too. In the United States, the 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. 5In each season, twenty contenders in minimal swimsuits are isolated on some tropical island. They have to face all kinds of challenges, and each episode they vote out one of their members. The last one left takes home $1 million.