Category Archives: Humanity

Mass migration: What is driving the Balkan exodus?

Der Spiegel reports: When Visar Krasniqi reached Berlin and saw the famous image on Bernauer Strasse — the one of the soldier jumping over barbed wire into the West — he knew he had arrived. He had entered a different world, one that he wanted to become a part of. What he didn’t yet know was that his dream would come to an end 11 months later, on Oct. 5, 2015. By then, he has to leave, as stipulated in the temporary residence permit he received.

Krasniqi is not a war refugee, nor was he persecuted back home. In fact, he has nothing to fear in his native Kosovo. He says that he ran away from something he considers to be even worse than rockets and Kalashnikovs: hopelessness. Before he left, he promised his sick mother in Pristina that he would become an architect, and he promised his fiancée that they would have a good life together. “I’m a nobody where I come from, but I want to be somebody.”
But it is difficult to be somebody in Kosovo, unless you have influence or are part of the mafia, which is often the same thing. Taken together, the wealth of all parliamentarians in Kosovo is such that each of them could be a millionaire. But Krasniqi works seven days a week as a bartender, and earns just €200 ($220) a month.

But a lack of prospects is not a recognized reason for asylum, which is why Krasniqi’s application was initially denied. The 30,000 Kosovars who have applied for asylum in Germany since the beginning of the year are in similar positions. And the Kosovars are not the only ones. This year, the country has seen the arrival of 5,514 Macedonians, 11,642 Serbians, 29,353 Albanians and 2,425 Montenegrins. Of the 196,000 people who had filed an initial application for asylum in Germany by the end of July, 42 percent are from the former Yugoslavia, a region now known as the Western Balkans.

The exodus shows the wounds of the Balkan wars have not yet healed. [Continue reading…]

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Setting aside half the Earth for ‘rewilding’: the ethical dimension

By William Lynn, Clark University

A much-anticipated book in conservation and natural science circles is EO Wilson’s Half-Earth: Our Planet’s Fight for Life, which is due early next year. It builds on his proposal to set aside half the Earth for the preservation of biodiversity.

The famous biologist and naturalist would do this by establishing huge biodiversity parks to protect, restore and connect habitats at a continental scale. Local people would be integrated into these parks as environmental educators, managers and rangers – a model drawn from existing large-scale conservation projects such as Area de Conservación Guanacaste (ACG) in northwestern Costa Rica.

The backdrop for this discussion is that we are in the sixth great extinction event in earth’s history. More species are being lost today than at any time since the end of the dinosaurs. There is no mystery as to why this is happening: it is a direct result of human depredations, habitat destruction, overpopulation, resource depletion, urban sprawl and climate change.

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The death of culture

In a review of Notes On The Death Of Culture, Anne Haverty writes: We may not be living in the worst of times, although a case might very well be made for it, but anyone with a thought in their head would be entitled to say that we’re living in the stupidest. Mario Vargas Llosa, the Nobel Prize-winning novelist, certainly believes we are. In this series of coruscating and passionate essays on the state of culture he argues that we have, en masse, capitulated to idiocy. And it is leading us to melancholy and despair.

This is a book of mourning. What Vargas Llosa writes is a lament for how things used to be and how they are now in all aspects of life from the political to the spiritual. Like TS Eliot in his essay Notes Towards the Definition of Culture, written in 1948, he takes the concept of culture in the general sense as a shared sensibility, a way of life.

Eliot too saw culture decaying around him and foresaw a time in which there would be no culture. This time, Vargas Llosa argues, is ours. Eliot has since been under attack for what his critics often describe as his elitist attitudes – as well as much else – and Vargas Llosa will probably also be tarred with the same brush for his pains.

But we must be grateful to him for describing in a relatively orderly manner the chaos of hypocrisy and emptiness into which our globalised culture has plunged and to which we seem to have little option but to subscribe.

It’s not easy, however, to be orderly on such an all-encompassing and sensitive subject as the way we live now. On some aspects, such as the art business, Vargas Llosa practically foams at the mouth. The art world is “rotten to the core”, a world in which artists cynically contrive “cheap stunts”. Stars like Damien Hirst are purveyors of “con-tricks”, and their “boring, farcical and bleak” productions are aided by “half-witted critics”.

We have abandoned the former minority culture, which was truth-seeking, profound, quiet and subtle, in favour of mainstream or mass entertainment, which has to be accessible – and how brave if foolhardy of anyone these days to cast aspersions on accessibility – as well as sensation-loving and frivolous.

Value-free, this kind of culture is essentially valueless. [Continue reading…]

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Can the Earth feed 11 billion people? Four reasons to fear a Malthusian future

By James Dyke, University of Southampton

Humanity is on course for a population greater than 11 billion by the end of this century, according to the latest analysis from the UN’s population division.

In a simple sense, population is the root cause of all sustainability issues. Clearly if there were no humans there would be no human impacts. Assuming you don’t wish to see the complete end of the human race – a desire that is shared by some deep green thinkers and Bond super-villians – then the issue is whether there is an optimal number of humans on the planet.

Discussions on population growth often start with the work of Rev Thomas Robert Malthus whose An Essay on the Principle of Population published at the end of the 18th century is one of the seminal works of demography. Populations change in response to three driving factors: fertility – how many people are born; mortality – how many people die; and migration – how many people leave or enter the population.

Malthus observed that more births than deaths would lead to exponential growth which would always outpace any improvements in farming and increases in yields. Consequently, unchecked growth was doomed to end in famine and population collapse. Malthus was right about exponential growth, but he was famously wrong about his dire predictions for the consequences of such growth.

At a global level we can ignore migration (no interplanetary migration happening just yet) and so the tremendous rise in the total numbers of humans is a result of an imbalance between fertility and mortality rates.

Over longer timescales, the recent increases look practically vertiginous. We seem to be on a trajectory that would surely exceed whatever the carrying capacity of the Earth is. However, 11 billion could be the high water mark as the UN forecasts population to slowly decrease after the end of this century.

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The plight of refugees, the shame of the world

Zeynep Tufekci writes: The world is facing the biggest refugee crisis since World War II, a staggering 60 million people displaced from their homes, four million from Syria alone. World leaders have abdicated their responsibility for this unlucky population, around half of whom are children.

The situation is sadly reminiscent of that of refugees fleeing the destruction of World War II and the Nazi onslaught. Then, too, most governments turned their backs, and millions who were trapped perished.

We are mired in a set of myopic, stingy and cruel policies. The few global institutions dedicated to supporting this population are starved of resources as governments either haven’t funded them or have reneged on their pledges of funds. Wealthy and powerful nations aren’t doing their part; the United States, for example, has taken fewer than 1,000 refugees from Syria.

The World Food Program was recently forced to cut its monthly food allocation to refugee families in Lebanon to $13.50 per month, down from $27 in January.

In Iraq, the United Nations announced that a “paralyzing” funding shortfall was causing it to shutter health care services, directly affecting a million people. That means that hundreds of thousands of children will not be vaccinated against polio and measles — a terrifying development risking the resurgence of these diseases in the already devastated region. The United Nations High Commission for Refugees calculates that 750,000 Syrian children in neighboring countries are out of school simply for lack of money. One result has been a huge rise in child labor, with girls in their early teens (or even younger) being married off. [Continue reading…]

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Hunting down the world’s most notorious fish poacher

The New York Times reports: As the Thunder, a trawler considered the world’s most notorious fish poacher, began sliding under the sea a couple of hundred miles south of Nigeria, three men scrambled aboard to gather evidence of its crimes.

In bumpy footage from their helmet cameras, they can be seen grabbing everything they can over the next 37 minutes — the captain’s logbooks, a laptop computer, charts and a slippery 200-pound fish. The video shows the fishing hold about a quarter full with catch and the Thunder’s engine room almost submerged in murky water. “There is no way to stop it sinking,” the men radioed back to the Bob Barker, which was waiting nearby. Soon after they climbed off, the Thunder vanished below.

It was an unexpected end to an extraordinary chase. For 110 days and more than 10,000 nautical miles across two seas and three oceans, the Bob Barker and a companion ship, both operated by the environmental organization Sea Shepherd, had trailed the trawler, with the three captains close enough to watch one another’s cigarette breaks and on-deck workout routines. In an epic game of cat-and-mouse, the ships maneuvered through an obstacle course of giant ice floes, endured a cyclone-like storm, faced clashes between opposing crews and nearly collided in what became the longest pursuit of an illegal fishing vessel in history. [Continue reading…]

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Musk, Hawking, and Chomsky warn of impending robot wars fueled by artificial intelligence

The Verge reports: Leading artificial intelligence researchers have warned that an “AI arms race” could be disastrous for humanity, and are urging the UN to consider a ban on “offensive autonomous weapons.” An open letter published by the Future of Life Institute (FLI) and signed by high-profile figures including Stephen Hawking, Elon Musk, and Noam Chomsky, warns that weapons that automatically “select and engage targets without human intervention” could become the “Kalashnikovs of tomorrow,” fueling war, terrorism, and global instability.

“Artificial Intelligence (AI) technology has reached a point where the deployment of such systems is — practically if not legally — feasible within years, not decades,” states the letter, citing armed quadcopters (a technology that has already been deployed in a very crude fashion) as an example. The letter notes that although it’s possible that the use of autonomous weapons could reduce human casualties on the battlefield, this itself could be a mistake as it would “[lower] the threshold” for going to war. [Continue reading…]

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How whales are struggling to make themselves heard in the world’s increasingly noisy oceans

Peter Brannen writes: At 5:30am I awoke to the sound of the diesel chug-chugging of a lone lobster boat carving into the glassy Atlantic. An audience of shrieking gulls hushed in the engine’s wake as it rumbled through the narrow strait that separates the United States from Canada. After the boat pushed out into the open ocean, the gulls resumed their gossip, and I began preparing for a day on the water, still groggy from the night before, after joining a group of researchers over beer. I had come to Lubec in Maine with a bizarre question: what was 9/11 like for whales?

I sleepwalked to the pier and helped pack a former Coast Guard patrol boat with boxes of underwater audio-visual equipment, as well as a crossbow built for daring, drive-by whale biopsies. A pod of 40 North Atlantic right whales had been spotted south of Nova Scotia the day before and, with only a few hundred of the animals left in existence, any such gathering meant a potential field research coup. ‘They even got a poop sample!’ one scientist excitedly told me. The boat roared to life and we slipped past postcard-ready lighthouses and crumbling, cedar-shingled herring smokehouses. Lisa Conger, a biologist at the US National Oceanic and Atmospheric Administration (NOAA), manned the wheel of our boat, dodging Canadian islands and fishing weirs. As the Bay of Fundy opened before us, a container ship lumbered by to our stern: a boxy, smoking juggernaut, as unstoppable as the tide.

‘After 9/11, we were the only ones out here,’ Conger said over the wind and waves. While this tucked-away corner of the Atlantic might seem far from the rattle of world affairs, the terrorist attacks on New York City and Washington DC of 11 September 2001 changed the marine world of the Bay of Fundy, too.

Conger leads the field team in Lubec for Susan Parks, a biology professor at Syracuse University. As a graduate student, Parks found that right whales were trying to adapt to a gradual crescendo of man-made noise in the oceans. In one study, she compared calls recorded off Martha’s Vineyard in 1956, and off Argentina in the 1977, with those in the North Atlantic in 2000. Christopher Clark, her advisor, had recorded the Argentine whales and, when Parks first played back their calls, she thought there must be some sort of mistake.

‘It was older equipment – reel-to-reel tapes which I’d never used before – so I went to Chris to ask if I had the speed of the tape wrong because the whales sounded so much lower in frequency than the whales I had been working with.’

In fact, Parks discovered, modern North Atlantic right whales have shifted their calls up an entire octave over the past half century or so, in an attempt to be heard over the unending, and steadily growing, low-frequency drone of commercial shipping. Where right-whale song once carried 20 to 100 miles, today those calls travel only five miles before dissolving into the din. [Continue reading…]

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The case for shame

Julian Baggini writes: In California they call it #droughtshaming. People found using lots of water when the state is as dry as a cream cracker are facing trial by hashtag. The actor Tom Selleck is the latest target, accused of taking truckloads of water from a fire hydrant for his thirsty avocado crop.

Most people seem happy to harness the power of shame when the victims are the rich and powerful. But our attitudes to shame are actually much more ambivalent and contradictory. That’s why it was a stroke of genius to call Paul Abbott’s Channel Four series Shameless. We are at a point in our social history where the word is perfectly poised between condemnation and celebration.

Shame, like guilt, is something we often feel we are better off without. The shame culture is strongly associated with oppression. So-called honour killings are inflicted on people who bring shame to their families, often for nothing more than loving the “wrong” person or, most horrifically, for being the victims of rape. In the case of gay people, shame has given way to pride. To be shameless is to be who you are, without apology.

And yet in other contexts we are rather conflicted about the cry of shame. You can protest against honour killings one day, then name and shame tax-evading multinationals the next. When politicians are called shameless, there is no doubt that this is a very bad thing. Shame is like rain: whether it’s good or bad depends on where and how heavily it falls. [Continue reading…]

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The logic of effective altruism

Peter Singer writes: I met Matt Wage in 2009 when he took my Practical Ethics class at Princeton University. In the readings relating to global poverty and what we ought to be doing about it, he found an estimate of how much it costs to save the life of one of the millions of children who die each year from diseases that we can prevent or cure. This led him to calculate how many lives he could save, over his lifetime, assuming he earned an average income and donated 10 percent of it to a highly effective organization, such as one providing families with bed nets to prevent malaria, a major killer of children. He discovered that he could, with that level of donation, save about one hundred lives. He thought to himself, “Suppose you see a burning building, and you run through the flames and kick a door open, and let one hundred people out. That would be the greatest moment in your life. And I could do as much good as that!”

Two years later Wage graduated, receiving the Philosophy Department’s prize for the best senior thesis of the year. He was accepted by the University of Oxford for postgraduate study. Many students who major in philosophy dream of an opportunity like that — I know I did — but by then Wage had done a lot of thinking about what career would do the most good. Over many discussions with others, he came to a very different choice: he took a job on Wall Street, working for an arbitrage trading firm. On a higher income, he would be able to give much more, both as a percentage and in dollars, than 10 percent of a professor’s income. One year after graduating, Wage was donating a six-figure sum — roughly half his annual earnings — to highly effective charities. He was on the way to saving a hundred lives, not over his entire career but within the first year or two of his working life and every year thereafter.

Wage is part of an exciting new movement: effective altruism. At universities from Oxford to Harvard and the University of Washington, from Bayreuth in Germany to Brisbane in Australia, effective altruism organizations are forming. Effective altruists are engaging in lively discussions on social media and websites, and their ideas are being examined in the New York Times, the Washington Post, and even the Wall Street Journal. Philosophy, and more specifically practical ethics, has played an important role in effective altruism’s development, and effective altruism shows that philosophy is returning to its Socratic role of challenging our ideas about what it is to live an ethical life. In doing so, philosophy has demonstrated its ability to transform, sometimes quite dramatically, the lives of those who study it. Moreover, it is a transformation that, I believe, should be welcomed because it makes the world a better place. [Continue reading…]

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On not being there: The data-driven body at work and at play

Rebecca Lemov writes: The protagonist of William Gibson’s 2014 science-fiction novel The Peripheral, Flynne Fisher, works remotely in a way that lends a new and fuller sense to that phrase. The novel features a double future: One set of characters inhabits the near future, ten to fifteen years from the present, while another lives seventy years on, after a breakdown of the climate and multiple other systems that has apocalyptically altered human and technological conditions around the world.

In that “further future,” only 20 percent of the Earth’s human population has survived. Each of these fortunate few is well off and able to live a life transformed by healing nanobots, somaticized e-mail (which delivers messages and calls to the roof of the user’s mouth), quantum computing, and clean energy. For their amusement and profit, certain “hobbyists” in this future have the Borgesian option of cultivating an alternative path in history — it’s called “opening up a stub” — and mining it for information as well as labor.

Flynne, the remote worker, lives on one of those paths. A young woman from the American Southeast, possibly Appalachia or the Ozarks, she favors cutoff jeans and resides in a trailer, eking out a living as a for-hire sub playing video games for wealthy aficionados. Recruited by a mysterious entity that is beta-testing drones that are doing “security” in a murky skyscraper in an unnamed city, she thinks at first that she has been taken on to play a kind of video game in simulated reality. As it turns out, she has been employed to work in the future as an “information flow” — low-wage work, though the pay translates to a very high level of remuneration in the place and time in which she lives.

What is of particular interest is the fate of Flynne’s body. Before she goes to work she must tend to its basic needs (nutrition and elimination), because during her shift it will effectively be “vacant.” Lying on a bed with a special data-transmitting helmet attached to her head, she will be elsewhere, inhabiting an ambulatory robot carapace — a “peripheral” — built out of bio-flesh that can receive her consciousness.

Bodies in this data-driven economic backwater of a future world economy are abandoned for long stretches of time — disposable, cheapened, eerily vacant in the temporary absence of “someone at the helm.” Meanwhile, fleets of built bodies, grown from human DNA, await habitation.

Alex Rivera explores similar territory in his Mexican sci-fi film The Sleep Dealer (2008), set in a future world after a wall erected on the US–Mexican border has successfully blocked migrants from entering the United States. Digital networks allow people to connect to strangers all over the world, fostering fantasies of physical and emotional connection. At the same time, low-income would-be migrant workers in Tijuana and elsewhere can opt to do remote work by controlling robots building a skyscraper in a faraway city, locking their bodies into devices that transmit their labor to the site. In tank-like warehouses, lined up in rows of stalls, they “jack in” by connecting data-transmitting cables to nodes implanted in their arms and backs. Their bodies are in Mexico, but their work is in New York or San Francisco, and while they are plugged in and wearing their remote-viewing spectacles, their limbs move like the appendages of ghostly underwater creatures. Their life force drained by the taxing labor, these “sleep dealers” end up as human discards.

What is surprising about these sci-fi conceits, from “transitioning” in The Peripheral to “jacking in” in The Sleep Dealer, is how familiar they seem, or at least how closely they reflect certain aspects of contemporary reality. Almost daily, we encounter people who are there but not there, flickering in and out of what we think of as presence. A growing body of research explores the question of how users interact with their gadgets and media outlets, and how in turn these interactions transform social relationships. The defining feature of this heavily mediated reality is our presence “elsewhere,” a removal of at least part of our conscious awareness from wherever our bodies happen to be. [Continue reading…]

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The pope’s climate change message is really about rethinking what it means to be human

Stephen P. White writes: Given the media coverage since its release, and the political implications of the pope throwing his moral weight behind one side in a high-stakes debate about climate policy, one could be forgiven for thinking that Pope Francis’s new encyclical is mostly about climate change and what we need to do to combat it.

Except it is and it isn’t. In fact, mostly it isn’t.

What makes this encyclical controversial is its reading of contested questions of science, economics, and politics. What makes it radical — in the sense of going to the root — is the pope’s reading of the profound human crisis that he sees underlying our modern world. Abuse of our environment isn’t the only problem facing humanity. In fact, Pope Francis sees the ecological crisis as a symptom of a deeper crisis — a human crisis. These two problems are related and interdependent. And the solution is not simply to eliminate fossil fuels or rethink carbon credits. The pope is calling on the world to rediscover what it means to be human — and as a result, to reject the cult of economic growth and material accumulation.

Reading the encyclical, one quickly realizes that the “pope fights climate change” narrative is far from the whole story. In fact, that line leaves out the most fundamental themes of the encyclical: the limits of technology and the need for what he calls an “integral ecology,” which “transcend[s] the language of mathematics and biology, and take[s] us to the heart of what it is to be human.” [Continue reading…]

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Caring for the Earth is caring for the common good

“We need to strengthen the conviction that we are one single human family. There are no frontiers or barriers, political or social, behind which we can hide, still less is there room for the globalization of indifference.” – Pope Francis

Sergio Mello e Souza and Brother Jaazeal Jakosalem write: Although we hail from two different continents, speak many different languages, and represent two different hemispheres of this Earth, this past week was momentous for both of us. That’s because before we became Climate Reality Leaders, we were Catholics, each guided by our faith to love God’s Earth and be good stewards of creation – all living creatures and the planet.

This past week, Pope Francis delivered a historic encyclical – a letter from the pope to Catholic communities around the world – about the interrelatedness of the economy, the environment, and equity entitled Laudato Si’: On Care For Our Common Home.

Pope Francis is not just writing to Catholics in his encyclical. He also hopes it will help people around the world – no matter their faith or creed – understand how the destruction and degradation of our environment is not only harming the home we all share, but also having especially devastating consequences for the poorest among us. It’s a reminder that if we want to solve climate change and poverty, we need to address both at the same time, and that by caring for our world and pursuing a more sustainable way of life, we can lift up the neediest out of poverty and ensure a peaceful, prosperous, and healthy world for future generations. [Continue reading…]

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Why we fight for the living world: it’s about love, and it’s time we said so

George Monbiot writes: Pope Francis, a man with whom I disagree profoundly on matters such as equal marriage and contraception, reminds us that the living world provides not only material goods and tangible services, but is also essential to other aspects of our wellbeing. And you don’t have to believe in God to endorse that view.

In his beautiful book The Moth Snowstorm, Michael McCarthy suggests that a capacity to love the natural world, rather than merely to exist within it, might be a uniquely human trait. When we are close to nature, we sometimes find ourselves, as Christians put it, surprised by joy: “A happiness with an overtone of something more, which we might term an elevated or, indeed, a spiritual quality.”

He believes we are wired to develop a rich emotional relationship with nature. A large body of research suggests that contact with the living world is essential to our psychological and physiological wellbeing. (A paper published this week, for example, claims that green spaces around city schools improve children’s mental performance.)

This does not mean that all people love nature; what it means, McCarthy proposes, is that there is a universal propensity to love it, which may be drowned out by the noise that assails our minds. As I’ve found while volunteering with the outdoor education charity Wide Horizons, this love can be provoked almost immediately, even among children who have never visited the countryside before. Nature, McCarthy argues, remains our home, “the true haven for our psyches”, and retains an astonishing capacity to bring peace to troubled minds.

Acknowledging our love for the living world does something that a library full of papers on sustainable development and ecosystem services cannot: it engages the imagination as well as the intellect. It inspires belief; and this is essential to the lasting success of any movement. [Continue reading…]

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Why the modern world is bad for your brain

Daniel J Levitin writes: Our brains are busier than ever before. We’re assaulted with facts, pseudo facts, jibber-jabber, and rumour, all posing as information. Trying to figure out what you need to know and what you can ignore is exhausting. At the same time, we are all doing more. Thirty years ago, travel agents made our airline and rail reservations, salespeople helped us find what we were looking for in shops, and professional typists or secretaries helped busy people with their correspondence. Now we do most of those things ourselves. We are doing the jobs of 10 different people while still trying to keep up with our lives, our children and parents, our friends, our careers, our hobbies, and our favourite TV shows.

Our smartphones have become Swiss army knife–like appliances that include a dictionary, calculator, web browser, email, Game Boy, appointment calendar, voice recorder, guitar tuner, weather forecaster, GPS, texter, tweeter, Facebook updater, and flashlight. They’re more powerful and do more things than the most advanced computer at IBM corporate headquarters 30 years ago. And we use them all the time, part of a 21st-century mania for cramming everything we do into every single spare moment of downtime. We text while we’re walking across the street, catch up on email while standing in a queue – and while having lunch with friends, we surreptitiously check to see what our other friends are doing. At the kitchen counter, cosy and secure in our domicile, we write our shopping lists on smartphones while we are listening to that wonderfully informative podcast on urban beekeeping.

But there’s a fly in the ointment. Although we think we’re doing several things at once, multitasking, this is a powerful and diabolical illusion. Earl Miller, a neuroscientist at MIT and one of the world experts on divided attention, says that our brains are “not wired to multitask well… When people think they’re multitasking, they’re actually just switching from one task to another very rapidly. And every time they do, there’s a cognitive cost in doing so.” So we’re not actually keeping a lot of balls in the air like an expert juggler; we’re more like a bad amateur plate spinner, frantically switching from one task to another, ignoring the one that is not right in front of us but worried it will come crashing down any minute. Even though we think we’re getting a lot done, ironically, multitasking makes us demonstrably less efficient. [Continue reading…]

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The collective power of human beings

American culture has made a fetish out of the rights and aspirations of the individual — hence at our head we have gathered an ineffectual assembly of dunces in the United States Capitol. But as Yuval Noah Harari points out, our human potential expresses itself much less in what we accomplish individually than in what we do together.

70,000 years ago humans were insignificant animals. The most important thing to know about prehistoric humans is that they were unimportant. Their impact on the world was very small, less than that of jellyfish, woodpeckers or bumblebees.

Today, however, humans control this planet. How did we reach from there to here? What was our secret of success, that turned us from insignificant apes minding their own business in a corner of Africa, into the rulers of the world?

We often look for the difference between us and other animals on the individual level. We want to believe that there is something special about the human body or human brain that makes each individual human vastly superior to a dog, or a pig, or a chimpanzee. But the fact is that one-on-one, humans are embarrassingly similar to chimpanzees. If you place me and a chimpanzee together on a lone island, to see who survives better, I would definitely place my bets on the chimp.

The real difference between us and other animals is on the collective level. [Continue reading…]

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