21 Lessons for the 21st Century

In the last few decades, scientists, especially in the areas of neuroscience and behavioral economists, have discovered that human feelings are not the product of “free will.” Rather, human choice results from biochemical mechanisms that all mammals and birds use to make split-second calculations around survival and reproductive probabilities. So-called “human intuition” (20) is humans recognizing patterns. The human brain’s biochemical algorithms are not perfect, relying on “heuristics, shortcuts, and outdated circuits adapted to the African savannah rather than to the urban jungle” (20). To outcompete humans, then, artificial intelligence needs to simply be better in calculating probabilities and recognizing patterns.

This scenario is already beginning to occur, such as in chess. In human-only chess, judges catch cheaters by monitoring their level of creativity. If players are using moves that are too original, then a computer is likely assisting them. Creativity is now the hallmark of computers in this game. While outcompeting humans in a game might not seem threatening, Harari believes that algorithms’ ability to create and manipulate human emotion and decisions will exponentially increase. This ability will lead to social and political disruptions that are incredibly alarming, including the rise of a vast “underclass of useless Homo sapiens” and a “small class of superhumans” (75). 

Harari argues that the only way for humans to prevent this situation from occurring is to investigate who they really are. For Harari, both individuals and scientists need to better understand the human mind. Individual humans need to recognize that “‘self’ is a fictional story” (305). The creator of “self” is our mind, which in turn is shaped by biological and historical processes. Similar to governments that build a national story with anthems and flags, our mind also creates a personal myth with memories and trauma that bear little resemblance to the truth. Facebook and other social media platforms enable this “myth-making process” (306) to be clearer than past decades, because of the time people spend online creating their profile.

Instead of identifying one’s self with their social media story, Harari argues that individuals need to observe the flow of the mind and body to understand their deepest emotions, desires, and reactions. Within the next few decades, the combination of biotechnology and machine learning will make it far easier for algorithms to manipulate peoples’ emotions and desires. In turn, major consumer companies, like Pepsi and Amazon, and governments will understand what buttons to push in your brain to get you to react a certain way. Algorithms might also make better decisions than individuals because they know those individuals better than the individuals know themselves. If humans understand their own mind, they can then hopefully tell the difference between themselves and outside manipulations.

Within the scientific world, the mind is not studied as much as it should be. Like many non-scientists, scientists confuse the mind with the brain. Microscopes, brain scanners, and powerful computers are enabling the progression of brain research. These technological devices allow researchers to detect electrical and biochemical activities. However, these devices do not enable us to see into the mind or understand subjective experiences. To Harari, secondhand accounts of these experiences do not allow for an understanding of what other individuals are experiencing. As a result, Harari recommends that scientists include meditation into their research. While many scientists use this tool indirectly, Harari emphasizes that they themselves need to practice it. In so doing, scientists can systematically observe the mind.