Online Course Yuval Noah Harari – If by some strange coincidence Harari comes to lecture in Ljubljana, I will be sitting in the front row. Because few people have such a clear view of man and his position on Earth as he does. This is no longer just the history of Sapiens rewritten, nor are these just possible scenarios for its future, these are now shockingly real facts that we will no longer be able to close our eyes to. How to defend against the threats of terrorism, what young people should learn in school today and with what eyes we should really look at the current migrant crisis, are just a few tips that Harari offers us for living in the twenty-first century. . And it may happen that not all of them are to your taste.
“In 1939, people were offered three global stories to choose from, in 1969 only two, and in 1999 one story seemed to predominate; in 2019 we are at zero. It is no wonder that the liberal elites who have dominated much of the world in recent decades have entered a state of shock and disorientation. Having one story is the safest situation of all. Everything is perfectly clear. It’s terrifying to be suddenly left with no story. Nothing makes sense. … If a nation is facing external invasion or diabolical subversion, who has time to worry about overcrowded hospitals and polluted rivers? By producing an endless stream of crises, a corrupt oligarchy can extend its rule indefinitely. … Hence, it would be madness to block automation in areas such as transport and healthcare just to protect people’s jobs. After all, what we ultimately need to protect are people – not jobs. The excess drivers and doctors will just have to find something else to do. … The liberal belief in the feelings and free choices of individuals is neither natural nor very old. For thousands of years, people have believed that authority comes from divine laws rather than the human heart, and that we should therefore revere God’s word over human freedom. Only in the last few centuries has the source of authority shifted from heavenly deities to flesh and blood men. Authority may soon shift again—from humans to algorithms. Just as divine authority was legitimized by religious mythologies and human authority was justified by the liberal narrative, so the coming technological revolution may establish the authority of big data algorithms while undermining the very idea of individual freedom. As we mentioned in the previous chapter, scientific knowledge about the way our brains and bodies work suggests that our feelings have some uniquely human spiritual quality, and they do not reflect any kind of “free will.” Rather, feelings are biochemical mechanisms used by all mammals and birds in order to quickly calculate the probabilities of survival and reproduction. Feelings are not based on intuition, inspiration or freedom – they are based on calculation. … Human emotions trump philosophical theories in countless other situations. This makes the ethical and philosophical history of the world a rather depressing story of wonderful ideals and less than ideal behavior. How many Christians actually turn the other cheek, how many Buddhists actually rise above selfish obsessions, and how many Jews actually love their neighbors as themselves? This is exactly how natural selection shapes Homo sapiens. Like all mammals, Homo sapiens uses emotions to make quick life-and-death decisions. We inherited our anger, our fear, and our passion from millions of ancestors, all of whom passed the most rigorous quality control tests of natural selection. … However, before we rush to develop and deploy killer robots, we should remember that robots always reflect and amplify the qualities of their code. If the code is restrained and benign – robots are likely to be a vast improvement over the average human soldier. However, if the code is ruthless and cruel – the results will be disastrous. The real problem with robots is not their artificial intelligence, but the natural stupidity and cruelty of their human masters. … In the last few decades, people around the world have been told that humanity is on the road to equality and that globalization and new technologies will help us get there faster. In reality, the twenty-first century may produce the most unequal societies in history. Although globalization and the Internet bridge the gap between countries, they threaten to widen the gap between classes, and as humanity looks set to achieve global unification, the species itself may be divided into different biological castes. … The two processes together – bioengineering combined with the rise of artificial intelligence – may therefore result in the division of humanity into a small class of superhumans and a vast underclass of useless homo sapiens. This makes an already dire situation even worse, as the masses lose their economic importance and political power, the state may lose at least some of the incentive to invest in their health, education and welfare. It is very dangerous to be redundant. The future of the masses will then depend on the goodwill of the small elite. It may have goodwill in a few decades. But in a time of crisis – like a climate disaster – it would be very tempting and easy to throw redundant people into the sea. … Zuckerberg explained in his February 2017 manifesto that online communities help fuel offline ones. This is sometimes true. However, in many cases online comes at the expense of offline, and there is a fundamental difference between the two. Physical communities have a depth that virtual communities cannot match, at least not in the near future. If I’m lying sick at home in Israel, my online friends from California can talk to me, but they can’t bring me soup or a cup of tea. … What does it mean to be European in 2018? It does not mean having white skin, believing in Jesus Christ, or supporting freedom. Instead, it means arguing fiercely about immigration, the EU and the limits of capitalism. It also means obsessively asking “what defines my identity?” and worrying about an aging population, rampant consumerism, and global warming. In their conflicts and dilemmas, twenty-first-century Europeans are different from their ancestors in 1618 and 1940, but increasingly similar to their Chinese and Indian trading partners. … Because nationalism has two parts, one easy, the other very difficult. The easy part is preferring people like us to strangers. Humans have been doing it for millions of years. Xenophobia is in our DNA. The hard part of nationalism is sometimes preferring strangers to friends and relatives. For example, a good patriot pays his taxes honestly so that unknown children on the other side of the country will receive good public health care, even if it means that he cannot treat his own children in an expensive private hospital. Similarly, a patriotic official gives lucrative jobs to the most qualified candidates instead of his brothers and cousins. This goes against millions of years of evolution. Tax evasion and nepotism come naturally to us, but nationalism says they are “corrupt”. To get people to renounce such corruption and put national interests ahead of family ties, nations had to create mammoth apparatuses of education, propaganda and flag-waving, as well as national health, safety and welfare systems. To realize how difficult it is to identify with such a nation, you only have to ask yourself, “Do I know these people?” I can name my two sisters and eleven cousins and spend all day talking about their personalities, quirks, and quirks and relationships. I cannot name the 8 million people who share my Israeli citizenship, I have never met most of them and it is highly unlikely that I will ever meet them in the future. My ability to still feel loyal to this nebulous mass is a miracle of recent history. That’s not to say there’s nothing wrong with national bonds. Vast systems cannot function without mass loyalty, and widening the circle of human empathy certainly has its merits. Milder forms of patriotism are among the best-intentioned human creations. Believing that my nation is unique, that it deserves my allegiance, and that I have special obligations to its members inspires me to care for others and make sacrifices on their behalf. It is a dangerous mistake to imagine that without nationalism everyone would live in a liberal paradise. We are more likely to live in tribal chaos. In particular, democracy cannot really function without nationalism. People are usually willing to accept the verdict of democratic elections only when all parties share the same national loyalties. Peaceful, prosperous and liberal countries like Sweden, Germany and Switzerland enjoy a strong sense of nationalism. The list of countries lacking strong national bonds includes Afghanistan, Somalia, the Democratic Republic of Congo and most other failed states. The problem starts when benign patriotism grows
Online Course Yuval Noah Harari
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