Yuval Harari - Homo Deus - A Brief History of Tomorrow

The scientists not only sanctified human feelings, but also found an excellent evolutionary reason to do so. After Darwin, biologists began explaining that feelings are complex algorithms honed by evolution to help animals make the right decisions. Our love, our fear and our passion aren’t some nebulous spiritual phenomena good only for composing poetry. Rather, they encapsulate millions of years of practical wisdom. When you read the Bible, you get advice from a few priests and rabbis who lived in ancient Jerusalem. In contrast, when you listen to your feelings, you follow an algorithm that evolution has developed for millions of years, and that withstood the harshest quality tests of natural selection. Your feelings are the voice of millions of ancestors, each of whom managed to survive and reproduce in an unforgiving environment. Your feelings are not infallible, of course, but they are better than most alternatives. For millions upon millions of years, feelings were the best algorithms in the world. Hence in the days of Confucius, of Muhammad or of Stalin, people should have listened to their feelings rather than to the teachings of Confucianism, Islam or communism.

Yet in the twenty-first century, feelings are no longer the best algorithms in the world. We are developing superior algorithms which utilise unprecedented computing power and giant databases. The Google and Facebook algorithms not only know exactly how you feel, they also know a million other things about you that you hardly suspect. Consequently you should now stop listening to your feelings, and start listening to these external algorithms instead. What’s the use of having democratic elections when the algorithms know how each person is going to vote, and when they also know the exact neurological reasons why one person votes Democrat while another votes Republican? Whereas humanism commanded: ‘Listen to your feelings!’ Dataism now commands: ‘Listen to the algorithms! They know how you feel.’

When you contemplate whom to marry, which career to pursue and whether to start a war, Dataism tells you it would be a total waste of time to climb a high mountain and watch the sun setting on the waves. It would be equally pointless to go to a museum, write a private diary or have a heart-to-heart talk with a friend. Yes, in order to make the right decisions you must get to know yourself better. But if you want to know yourself in the twenty-first century, there are much better methods than climbing mountains, going to museums or writing diaries. Here are some practical Dataist guidelines for you:

‘You want to know who you really are?’ asks Dataism. ‘Then forget about mountains and museums. Have you had your DNA sequenced? No?! What are you waiting for? Go and do it today. And convince your grandparents, parents and siblings to have their DNA sequenced too – their data is very valuable for you. And have you heard about these wearable biometric devices that measure your blood pressure and heart rate twenty-four hours a day? Good – so buy one of those, put it on and connect it to your smartphone. And while you are shopping, buy a mobile camera and microphone, record everything you do, and put in online. And allow Google and Facebook to read all your emails, monitor all your chats and messages, and keep a record of all your Likes and clicks. If you do all that, then the great algorithms of the Internet-of-All-Things will tell you whom to marry, which career to pursue and whether to start a war.’

But where do these great algorithms come from? This is the mystery of Dataism. Just as according to Christianity we humans cannot understand God and His plan, so Dataism says the human brain cannot embrace the new master algorithms. At present, of course, the algorithms are mostly written by human hackers. Yet the really important algorithms – such as the Google search algorithm – are developed by huge teams. Each member understands just one part of the puzzle, and nobody really understands the algorithm as a whole. Moreover, with the rise of machine learning and artificial neural networks, more and more algorithms evolve independently, improving themselves and learning from their own mistakes. They analyse astronomical amounts of data, which no human can possibly encompass, and learn to recognise patterns and adopt strategies that escape the human mind. The seed algorithm may initially be developed by humans, but as it grows, it follows its own path, going where no human has gone before – and where no human can follow.

Dataism naturally has its critics and heretics. As we saw in Chapter 3, it’s doubtful whether life can really be reduced to data flows. In particular, at present we have no idea how or why data flows could produce consciousness and subjective experiences. Maybe we’ll have a good explanation in twenty years. But maybe we’ll discover that organisms aren’t algorithms after all.

It is equally doubtful whether life boils down to decision-making. Under Dataist influence, both the life sciences and the social sciences have become obsessed with decision-making processes, as if that’s all there is to life. But is it so? Sensations, emotions and thoughts certainly play an important part in making decisions, but is that their sole meaning? Dataism gains a better and better understanding of decision-making processes, but it might be adopting an increasingly skewed view of life.

A critical examination of the Dataist dogma is likely to be not only the greatest scientific challenge of the twenty-first century, but also the most urgent political and economic project. Scholars in the life sciences and social sciences should ask themselves whether we miss anything when we understand life as data processing and decision-making. Is there perhaps something in the universe that cannot be reduced to data? Suppose non-conscious algorithms could eventually outperform conscious intelligence in all known data-processing tasks – what, if anything, would be lost by replacing conscious intelligence with superior non-conscious algorithms?

Of course, even if Dataism is wrong and organisms aren’t just algorithms, it won’t necessarily prevent Dataism from taking over the world. Many previous religions gained enormous popularity and power despite their factual mistakes. If Christianity and communism could do it, why not Dataism? Dataism has especially good prospects, because it is currently spreading across all scientific disciplines. A unified scientific paradigm may easily become an unassailable dogma. It is very difficult to contest a scientific paradigm, but up till now, no single paradigm was adopted by the entire scientific establishment. Hence scholars in one field could always import heretical views from outside. But if everyone from musicologists to biologists uses the same Dataist paradigm, interdisciplinary excursions will serve only to strengthen the paradigm further. Consequently even if the paradigm is flawed, it would be extremely difficult to resist it.

If Dataism succeeds in conquering the world, what will happen to us humans? In the beginning, it will probably accelerate the humanist pursuit of health, happiness and power. Dataism spreads itself by promising to fulfil these humanist aspirations. In order to gain immortality, bliss and divine powers of creation, we need to process immense amounts of data, far beyond the capacity of the human brain. So the algorithms will do it for us. Yet once authority shifts from humans to algorithms, the humanist projects may become irrelevant. Once we abandon the homo-centric world view in favour of a data-centric world view, human health and happiness may seem far less important. Why bother so much about obsolete data-processing machines when much better models are already in existence? We are striving to engineer the Internet-of-All-Things in the hope that it will make us healthy, happy and powerful. Yet once the Internet-of-All-Things is up and running, we might be reduced from engineers to chips, then to data, and eventually we might dissolve within the data torrent like a clump of earth within a gushing river.