Юваль Ной Харари - Sapiens - A Brief History of Humankind

Follow-up research showed that Harlow’s orphaned monkeys grew up to be emotionally disturbed even though they had received all the nourishment they required. They never fitted into monkey society, had difficulties communicating with other monkeys, and suffered from high levels of anxiety and aggression. The conclusion was inescapable: monkeys must have psychological needs and desires that go beyond their material requirements, and if these are not fulfilled, they will suffer greatly. Harlow’s infant monkeys preferred to spend their time in the hands of the barren cloth mother because they were looking for an emotional bond and not only for milk. In the following decades, numerous studies showed that this conclusion applies not only to monkeys, but to other mammals, as well as birds. At present, millions of farm animals are subjected to the same conditions as Harlow’s monkeys, as farmers routinely separate calves, kids and other youngsters from their mothers, to be raised in isolation. 8

Altogether, tens of billions of farm animals live today as part of a mechanised assembly line, and about 50 billion of them are slaughtered annually. These industrial livestock methods have led to a sharp increase in agricultural production and in human food reserves. Together with the mechanisation of plant cultivation, industrial animal husbandry is the basis for the entire modern socio-economic order. Before the industrialisation of agriculture, most of the food produced in fields and farms was ‘wasted’ feeding peasants and farmyard animals. Only a small percentage was available to feed artisans, teachers, priests and bureaucrats. Consequently, in almost all societies peasants comprised more than 90 per cent of the population. Following the industrialisation of agriculture, a shrinking number of farmers was enough to feed a growing number of clerks and factory hands. Today in the United States, only 2 per cent of the population makes a living from agriculture, yet this 2 per cent produces enough not only to feed the entire US population, but also to export surpluses to the rest of the world. 9Without the industrialisation of agriculture the urban Industrial Revolution could never have taken place – there would not have been enough hands and brains to staff factories and offices.

As those factories and offices absorbed the billions of hands and brains that were released from fieldwork, they began pouring out an unprecedented avalanche of products. Humans now produce far more steel, manufacture much more clothing, and build many more structures than ever before. In addition, they produce a mind-boggling array of previously unimaginable goods, such as light bulbs, mobile phones, cameras and dishwashers. For the first time in human history, supply began to outstrip demand. And an entirely new problem was born: who is going to buy all this stuff?

The modern capitalist economy must constantly increase production if it is to survive, like a shark that must swim or suffocate. Yet it’s not enough just to produce. Somebody must also buy the products, or industrialists and investors alike will go bust. To prevent this catastrophe and to make sure that people will always buy whatever new stuff industry produces, a new kind of ethic appeared: consumerism.

Most people throughout history lived under conditions of scarcity. Frugality was thus their watchword. The austere ethics of the Puritans and Spartans are but two famous examples. A good person avoided luxuries, never threw food away, and patched up torn trousers instead of buying a new pair. Only kings and nobles allowed themselves to renounce such values publicly and conspicuously flaunt their riches.

Consumerism sees the consumption of ever more products and services as a positive thing. It encourages people to treat themselves, spoil themselves, and even kill themselves slowly by overconsumption. Frugality is a disease to be cured. You don’t have to look far to see the consumer ethic in action – just read the back of a cereal box. Here’s a quote from a box of one of my favourite breakfast cereals, produced by an Israeli firm, Telma:

Sometimes you need a treat. Sometimes you need a little extra energy. There are times to watch your weight and times when you’ve just got to have something … right now! Telma offers a variety of tasty cereals just for you – treats without remorse.

The same package sports an ad for another brand of cereal called Health Treats:

Health Treats offers lots of grains, fruits and nuts for an experience that combines taste, pleasure and health. For an enjoyable treat in the middle of the day, suitable for a healthy lifestyle. A real treat with the wonderful taste of more [emphasis in the original].

Throughout most of history, people were likely to be have been repelled rather than attracted by such a text. They would have branded it as selfish, decadent and morally corrupt. Consumerism has worked very hard, with the help of popular psychology (‘Just do it!’) to convince people that indulgence is good for you, whereas frugality is self-oppression.

It has succeeded. We are all good consumers. We buy countless products that we don’t really need, and that until yesterday we didn’t know existed. Manufacturers deliberately design short-term goods and invent new and unnecessary models of perfectly satisfactory products that we must purchase in order to stay ‘in’. Shopping has become a favourite pastime, and consumer goods have become essential mediators in relationships between family members, spouses and friends. Religious holidays such as Christmas have become shopping festivals. In the United States, even Memorial Day – originally a solemn day for remembering fallen soldiers – is now an occasion for special sales. Most people mark this day by going shopping, perhaps to prove that the defenders of freedom did not die in vain.

The flowering of the consumerist ethic is manifested most clearly in the food market. Traditional agricultural societies lived in the awful shade of starvation. In the affluent world of today one of the leading health problems is obesity, which strikes the poor (who stuff themselves with hamburgers and pizzas) even more severely than the rich (who eat organic salads and fruit smoothies). Each year the US population spends more money on diets than the amount needed to feed all the hungry people in the rest of the world. Obesity is a double victory for consumerism. Instead of eating little, which will lead to economic contraction, people eat too much and then buy diet products – contributing to economic growth twice over.

How can we square the consumerist ethic with the capitalist ethic of the business person, according to which profits should not be wasted, and should instead be reinvested in production? It’s simple. As in previous eras, there is today a division of labour between the elite and the masses. In medieval Europe, aristocrats spent their money carelessly on extravagant luxuries, whereas peasants lived frugally, minding every penny. Today, the tables have turned. The rich take great care managing their assets and investments, while the less well heeled go into debt buying cars and televisions they don’t really need.

The capitalist and consumerist ethics are two sides of the same coin, a merger of two commandments. The supreme commandment of the rich is ‘Invest!’ The supreme commandment of the rest of us is ‘Buy!’

The capitalist-consumerist ethic is revolutionary in another respect. Most previous ethical systems presented people with a pretty tough deal. They were promised paradise, but only if they cultivated compassion and tolerance, overcame craving and anger, and restrained their selfish interests. This was too tough for most. The history of ethics is a sad tale of wonderful ideals that nobody can live up to. Most Christians did not imitate Christ, most Buddhists failed to follow Buddha, and most Confucians would have caused Confucius a temper tantrum.