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佗佟 丿乇爻 亘乇丕蹖 賯乇賳 佗佟
欧宝娱乐 Choice Award
Nominee for Readers' Favorite Nonfiction (2018)丕夭 賲賯丿賲賴 賳賵蹖爻賳丿賴:
亘賴 毓賳賵丕賳 鬲丕乇蹖禺丿丕賳貙 賳賲蹖鈥屫堌з嗁� 亘賴 賲乇丿賲 睾匕丕 賵 賱亘丕爻 亘丿賴賲 _ 丕賲丕 賲蹖鈥屫堌з嗁� 鬲賱丕卮 讴賳賲 讴賲蹖 卮賮丕賮蹖鬲 亘賴 丌賳賴丕 毓乇囟賴 讴賳賲貙 賵 丕夭 丌賳 乇丕賴貙 亘賴 賲爻胤丨 卮丿賳 夭賲蹖賳 亘丕夭蹖 噩賴丕賳蹖 讴賲讴 讴賳賲.
讴鬲丕亘 丕賵賱賲貙 丕賳爻丕賳 禺乇丿賲賳丿貙 诏匕卮鬲賴 丕賳爻丕賳 乇丕 亘乇乇爻蹖 讴乇丿賴 賵 賳卮丕賳 賲蹖鈥屫囏� 趩诏賵賳賴 賲蹖賲賵賳蹖 賳丕趩蹖夭 亘賴 賮乇賲丕賳乇賵丕蹖 爻蹖丕乇賴 夭賲蹖賳 鬲亘丿蹖賱 卮丿.
丕賳爻丕賳 禺丿丕诏賵賳賴貙 讴鬲丕亘 丿賵賲賲貙 鬲毓賲賯蹖 丕爻鬲 丿乇亘丕乇賴 丌蹖賳丿賴 丿乇丕夭賲丿鬲 夭賳丿诏蹖貙 丿乇亘丕乇賴 丕蹖賳 讴賴 趩诏賵賳賴 丕賳爻丕賳賴丕 賲賲讴賳 丕爻鬲 毓丕賯亘鬲 亘賴 禺丿丕蹖丕賳 鬲亘丿蹖賱 卮賵賳丿 賵 丕蹖賳 讴賴 賲賯氐丿 賳賴丕蹖蹖 賴賵卮 賵 賵噩丿丕賳 亘卮乇 趩賴 賲蹖鈥屫堌з嗀� 亘丕卮丿.
丿乇 丕蹖賳 讴鬲丕亘 ( 鄄郾 丿乇爻 亘乇丕蹖 賯乇賳 鄄郾) 賲蹖鈥屫堌з囐� 亘乇 丕蹖賳噩丕 賵 丕讴賳賵賳 鬲賲乇讴夭 讴賳賲. 鬲賲乇讴夭 賲賳 亘乇 賲爻丕卅賱 噩丕乇蹖 賵 丌蹖賳丿賴 亘蹖鈥屬堌ж池焚� 噩賵丕賲毓 亘卮乇蹖 丕爻鬲. 丕讴賳賵賳 趩賴 趩蹖夭蹖 丿乇 丨丕賱 乇賵蹖 丿丕丿賳 丕爻鬲責 亘夭乇诏鬲乇蹖賳 趩丕賱卮鈥屬囏� 賵 賲賴賲鈥屫臂屬� 丕賳鬲禺丕亘鈥屬囏й� 丕賲乇賵夭 趩蹖爻鬲責
亘賴 毓賳賵丕賳 鬲丕乇蹖禺丿丕賳貙 賳賲蹖鈥屫堌з嗁� 亘賴 賲乇丿賲 睾匕丕 賵 賱亘丕爻 亘丿賴賲 _ 丕賲丕 賲蹖鈥屫堌з嗁� 鬲賱丕卮 讴賳賲 讴賲蹖 卮賮丕賮蹖鬲 亘賴 丌賳賴丕 毓乇囟賴 讴賳賲貙 賵 丕夭 丌賳 乇丕賴貙 亘賴 賲爻胤丨 卮丿賳 夭賲蹖賳 亘丕夭蹖 噩賴丕賳蹖 讴賲讴 讴賳賲.
讴鬲丕亘 丕賵賱賲貙 丕賳爻丕賳 禺乇丿賲賳丿貙 诏匕卮鬲賴 丕賳爻丕賳 乇丕 亘乇乇爻蹖 讴乇丿賴 賵 賳卮丕賳 賲蹖鈥屫囏� 趩诏賵賳賴 賲蹖賲賵賳蹖 賳丕趩蹖夭 亘賴 賮乇賲丕賳乇賵丕蹖 爻蹖丕乇賴 夭賲蹖賳 鬲亘丿蹖賱 卮丿.
丕賳爻丕賳 禺丿丕诏賵賳賴貙 讴鬲丕亘 丿賵賲賲貙 鬲毓賲賯蹖 丕爻鬲 丿乇亘丕乇賴 丌蹖賳丿賴 丿乇丕夭賲丿鬲 夭賳丿诏蹖貙 丿乇亘丕乇賴 丕蹖賳 讴賴 趩诏賵賳賴 丕賳爻丕賳賴丕 賲賲讴賳 丕爻鬲 毓丕賯亘鬲 亘賴 禺丿丕蹖丕賳 鬲亘丿蹖賱 卮賵賳丿 賵 丕蹖賳 讴賴 賲賯氐丿 賳賴丕蹖蹖 賴賵卮 賵 賵噩丿丕賳 亘卮乇 趩賴 賲蹖鈥屫堌з嗀� 亘丕卮丿.
丿乇 丕蹖賳 讴鬲丕亘 ( 鄄郾 丿乇爻 亘乇丕蹖 賯乇賳 鄄郾) 賲蹖鈥屫堌з囐� 亘乇 丕蹖賳噩丕 賵 丕讴賳賵賳 鬲賲乇讴夭 讴賳賲. 鬲賲乇讴夭 賲賳 亘乇 賲爻丕卅賱 噩丕乇蹖 賵 丌蹖賳丿賴 亘蹖鈥屬堌ж池焚� 噩賵丕賲毓 亘卮乇蹖 丕爻鬲. 丕讴賳賵賳 趩賴 趩蹖夭蹖 丿乇 丨丕賱 乇賵蹖 丿丕丿賳 丕爻鬲責 亘夭乇诏鬲乇蹖賳 趩丕賱卮鈥屬囏� 賵 賲賴賲鈥屫臂屬� 丕賳鬲禺丕亘鈥屬囏й� 丕賲乇賵夭 趩蹖爻鬲責
425 pages, Hardcover
First published September 4, 2018
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About the author
Yuval Noah Harari
57听books37.8k听followersYuval Noah Harari is an Israeli historian and philosopher. He is considered one of the world鈥檚 most influential public intellectuals working today.
Born in Israel in 1976, Harari received his Ph.D. from the University of Oxford in 2002. He is currently a lecturer at the Department of History at the Hebrew University of Jerusalem, and a Distinguished Research Fellow at the University of Cambridge鈥檚 Centre for the Study of Existential Risk. Harari co-founded the social impact company Sapienship, focused on education and storytelling, with his husband, Itzik Yahav.
Born in Israel in 1976, Harari received his Ph.D. from the University of Oxford in 2002. He is currently a lecturer at the Department of History at the Hebrew University of Jerusalem, and a Distinguished Research Fellow at the University of Cambridge鈥檚 Centre for the Study of Existential Risk. Harari co-founded the social impact company Sapienship, focused on education and storytelling, with his husband, Itzik Yahav.
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December 3, 2018
The human mind wants to worry. This is not necessarily a bad thing鈥攁fter all, if a bear is stalking you, worrying about it may well save your life. Although most of us don鈥檛 need to lose too much sleep over bears these days, modern life does present plenty of other reasons for concern: terrorism, climate change, the rise of A.I., encroachments on our privacy, even the apparent decline of international cooperation.
In his fascinating new book 21 Lessons for the 21st Century, the historian Yuval Noah Harari creates a useful framework for confronting these fears. While his previous best sellers, and , covered the past and future respectively, his new book is all about the present. The trick for putting an end to our anxieties, he suggests, is not to stop worrying. It鈥檚 to know which things to worry about, and how much to worry about them. As he writes in his introduction: 鈥淲hat are today鈥檚 greatest challenges and most important changes? What should we pay attention to? What should we teach our kids?鈥�
These are admittedly big questions, and this is a sweeping book. There are chapters on work, war, nationalism, religion, immigration, education, and 15 other weighty matters. But its title is a misnomer. Although you will find a few concrete lessons scattered throughout, Harari mostly resists handy prescriptions. He鈥檚 more interested in defining the terms of the discussion and giving you historical and philosophical perspective.
He deploys, for example, a clever thought experiment to underscore how far humans have come in creating a global civilization. Imagine, he says, trying to organize an Olympic Games in 1016. It鈥檚 clearly impossible. Asians, Africans and Europeans don鈥檛 know that the Americas exist. The Chinese Song Empire doesn鈥檛 think any other political entity in the world is even close to being its equal. No one even has a flag to fly or anthem to play at the awards ceremony.
The point is that today鈥檚 competition among nations鈥攚hether on an athletic field or the trading floor鈥斺€渁ctually represents an astonishing global agreement.鈥� And that global agreement makes it easier to cooperate as well as compete. Keep this in mind the next time you start to doubt whether we can solve a global problem like climate change. Our global cooperation may have taken a couple of steps back in the past two years, but before that we took a thousand steps forward.
So why does it seem as if the world is in decline? Largely because we are much less willing to tolerate misfortune and misery. Even though the amount of violence in the world has greatly decreased, we focus on the number of people who die each year in wars because our outrage at injustice has grown. As it should.
Here鈥檚 another worry that Harari deals with: In an increasingly complex world, how can any of us have enough information to make educated decisions? It鈥檚 tempting to turn to experts, but how do you know they鈥檙e not just following the herd? 鈥淭he problem of groupthink and individual ignorance besets not just ordinary voters and customers,鈥� he writes, 鈥渂ut also presidents and CEOs.鈥� That rang true to me from my experience at both Microsoft and the Gates Foundation. I have to be careful not to fool myself into thinking things are better鈥攐r worse鈥攖han they actually are.
What does Harari think we should do about all this? He offers some practical advice, including a three-prong strategy for fighting terrorism and a few tips for dealing with fake news. But his big idea boils down to this: Meditate. Of course he isn鈥檛 suggesting that the world鈥檚 problems will vanish if enough of us start sitting in the lotus position and chanting om. But he does insist that life in the 21st century demands mindfulness鈥攇etting to know ourselves better and seeing how we contribute to suffering in our own lives. This is easy to mock, but as someone who鈥檚 taking a course on mindfulness and meditation, I found it compelling.
As much as I admire Harari and enjoyed 21 Lessons, I didn鈥檛 agree with everything in the book. I was glad to see the chapter on inequality, but I鈥檓 skeptical about his prediction that in the 21st century 鈥渄ata will eclipse both land and machinery as the most important asset鈥� separating rich people from everyone else. Land will always be hugely important, especially as the global population nears 10 billion. Meanwhile, data on key human endeavors鈥攈ow to grow food or produce energy, for example鈥攚ill become even more widely available. Simply having information won鈥檛 offer a competitive edge; knowing what to do with it will.
Similarly, I wanted to see more nuance in Harari鈥檚 discussion of data and privacy. He rightly notes that more information is being gathered on individuals than ever before. But he doesn鈥檛 distinguish among the types of data being collected鈥攖he kind of shoes you like to buy versus which diseases you鈥檙e genetically predisposed to鈥攐r who is gathering it, or how they鈥檙e using it. Your shopping history and your medical history aren鈥檛 collected by the same people, protected by the same safeguards, or used for the same purposes. Recognizing this distinction would have made his discussion more enlightening.
I was also dissatisfied with the chapter on community. Harari argues that social media including Facebook have contributed to political polarization by allowing users to cocoon themselves, interacting only with those who share their views. It鈥檚 a fair point, but he undersells the benefits of connecting family and friends around the world. He also creates a straw man by asking whether Facebook alone can solve the problem of polarization. On its own, of course it can鈥檛鈥攂ut that鈥檚 not surprising, considering how deep the problem cuts. Governments, civil society, and the private sector all have a role to play, and I wish Harari had said more about them.
But Harari is such a stimulating writer that even when I disagreed, I wanted to keep reading and thinking. All three of his books wrestle with some version of the same question: What will give our lives meaning in the decades and centuries ahead? So far, human history has been driven by a desire to live longer, healthier, happier lives. If science is eventually able to give that dream to most people, and large numbers of people no longer need to work in order to feed and clothe everyone, what reason will we have to get up in the morning?
It鈥檚 no criticism to say that Harari hasn鈥檛 produced a satisfying answer yet. Neither has anyone else. So I hope he turns more fully to this question in the future. In the meantime, he has teed up a crucial global conversation about how to take on the problems of the 21st century.
This originally appeared in the .
In his fascinating new book 21 Lessons for the 21st Century, the historian Yuval Noah Harari creates a useful framework for confronting these fears. While his previous best sellers, and , covered the past and future respectively, his new book is all about the present. The trick for putting an end to our anxieties, he suggests, is not to stop worrying. It鈥檚 to know which things to worry about, and how much to worry about them. As he writes in his introduction: 鈥淲hat are today鈥檚 greatest challenges and most important changes? What should we pay attention to? What should we teach our kids?鈥�
These are admittedly big questions, and this is a sweeping book. There are chapters on work, war, nationalism, religion, immigration, education, and 15 other weighty matters. But its title is a misnomer. Although you will find a few concrete lessons scattered throughout, Harari mostly resists handy prescriptions. He鈥檚 more interested in defining the terms of the discussion and giving you historical and philosophical perspective.
He deploys, for example, a clever thought experiment to underscore how far humans have come in creating a global civilization. Imagine, he says, trying to organize an Olympic Games in 1016. It鈥檚 clearly impossible. Asians, Africans and Europeans don鈥檛 know that the Americas exist. The Chinese Song Empire doesn鈥檛 think any other political entity in the world is even close to being its equal. No one even has a flag to fly or anthem to play at the awards ceremony.
The point is that today鈥檚 competition among nations鈥攚hether on an athletic field or the trading floor鈥斺€渁ctually represents an astonishing global agreement.鈥� And that global agreement makes it easier to cooperate as well as compete. Keep this in mind the next time you start to doubt whether we can solve a global problem like climate change. Our global cooperation may have taken a couple of steps back in the past two years, but before that we took a thousand steps forward.
So why does it seem as if the world is in decline? Largely because we are much less willing to tolerate misfortune and misery. Even though the amount of violence in the world has greatly decreased, we focus on the number of people who die each year in wars because our outrage at injustice has grown. As it should.
Here鈥檚 another worry that Harari deals with: In an increasingly complex world, how can any of us have enough information to make educated decisions? It鈥檚 tempting to turn to experts, but how do you know they鈥檙e not just following the herd? 鈥淭he problem of groupthink and individual ignorance besets not just ordinary voters and customers,鈥� he writes, 鈥渂ut also presidents and CEOs.鈥� That rang true to me from my experience at both Microsoft and the Gates Foundation. I have to be careful not to fool myself into thinking things are better鈥攐r worse鈥攖han they actually are.
What does Harari think we should do about all this? He offers some practical advice, including a three-prong strategy for fighting terrorism and a few tips for dealing with fake news. But his big idea boils down to this: Meditate. Of course he isn鈥檛 suggesting that the world鈥檚 problems will vanish if enough of us start sitting in the lotus position and chanting om. But he does insist that life in the 21st century demands mindfulness鈥攇etting to know ourselves better and seeing how we contribute to suffering in our own lives. This is easy to mock, but as someone who鈥檚 taking a course on mindfulness and meditation, I found it compelling.
As much as I admire Harari and enjoyed 21 Lessons, I didn鈥檛 agree with everything in the book. I was glad to see the chapter on inequality, but I鈥檓 skeptical about his prediction that in the 21st century 鈥渄ata will eclipse both land and machinery as the most important asset鈥� separating rich people from everyone else. Land will always be hugely important, especially as the global population nears 10 billion. Meanwhile, data on key human endeavors鈥攈ow to grow food or produce energy, for example鈥攚ill become even more widely available. Simply having information won鈥檛 offer a competitive edge; knowing what to do with it will.
Similarly, I wanted to see more nuance in Harari鈥檚 discussion of data and privacy. He rightly notes that more information is being gathered on individuals than ever before. But he doesn鈥檛 distinguish among the types of data being collected鈥攖he kind of shoes you like to buy versus which diseases you鈥檙e genetically predisposed to鈥攐r who is gathering it, or how they鈥檙e using it. Your shopping history and your medical history aren鈥檛 collected by the same people, protected by the same safeguards, or used for the same purposes. Recognizing this distinction would have made his discussion more enlightening.
I was also dissatisfied with the chapter on community. Harari argues that social media including Facebook have contributed to political polarization by allowing users to cocoon themselves, interacting only with those who share their views. It鈥檚 a fair point, but he undersells the benefits of connecting family and friends around the world. He also creates a straw man by asking whether Facebook alone can solve the problem of polarization. On its own, of course it can鈥檛鈥攂ut that鈥檚 not surprising, considering how deep the problem cuts. Governments, civil society, and the private sector all have a role to play, and I wish Harari had said more about them.
But Harari is such a stimulating writer that even when I disagreed, I wanted to keep reading and thinking. All three of his books wrestle with some version of the same question: What will give our lives meaning in the decades and centuries ahead? So far, human history has been driven by a desire to live longer, healthier, happier lives. If science is eventually able to give that dream to most people, and large numbers of people no longer need to work in order to feed and clothe everyone, what reason will we have to get up in the morning?
It鈥檚 no criticism to say that Harari hasn鈥檛 produced a satisfying answer yet. Neither has anyone else. So I hope he turns more fully to this question in the future. In the meantime, he has teed up a crucial global conversation about how to take on the problems of the 21st century.
This originally appeared in the .
December 27, 2018
I really like Harari. I like his books a lot, but I think that is at least in part due to how much I like him. He seems like an intelligent, intuitive and empathetic person, and so his books become all those things.
is really a book about where we are and how we can move forward. It bridges the gap between , which was about our past, and , which is about our future. Here, Harari looks at where we stand technologically and politically, debunking myths and suggesting ways we can combat "post-truth".
I especially like how he reminds us that fake news is just a rebranding of age-old lying, and that terrorism is only as powerful as we let it be. Terrorists are fundamentally weak but use scare tactics to raise havoc. If we refuse to be scared by them, they cease to have power.
Harari's writing remains so accessible throughout his three books. He takes on complex political and economic concepts and breaks them down so anyone can understand them. It reads like common sense. I would have no problem recommending this to any person of any age - it is both easy to digest and extremely engaging.
Harari's opinions do come into play in this book, more so than in , but I think he comes across as very non-judgemental. He understands that he is just one person with opinions out of billions of people with opinions, and he ultimately concludes that the one thing we could all do with a little more of is humility. I agree.
I sort of wish I'd ended the year on this book but, you know me, there's no way I'm going cold turkey for the few remaining days.
| | | |
is really a book about where we are and how we can move forward. It bridges the gap between , which was about our past, and , which is about our future. Here, Harari looks at where we stand technologically and politically, debunking myths and suggesting ways we can combat "post-truth".
I especially like how he reminds us that fake news is just a rebranding of age-old lying, and that terrorism is only as powerful as we let it be. Terrorists are fundamentally weak but use scare tactics to raise havoc. If we refuse to be scared by them, they cease to have power.
Harari's writing remains so accessible throughout his three books. He takes on complex political and economic concepts and breaks them down so anyone can understand them. It reads like common sense. I would have no problem recommending this to any person of any age - it is both easy to digest and extremely engaging.
Harari's opinions do come into play in this book, more so than in , but I think he comes across as very non-judgemental. He understands that he is just one person with opinions out of billions of people with opinions, and he ultimately concludes that the one thing we could all do with a little more of is humility. I agree.
I sort of wish I'd ended the year on this book but, you know me, there's no way I'm going cold turkey for the few remaining days.
| | | |
June 27, 2018
Society 101
Yuval Harari is well known for his books Sapiens and Homo Deus. He has decided to squander his reputation on a book called 21 Lessons for the 21st Century. The basic problem is that every chapter is the subject of whole shelves of books, and putting them all in one book cannot possibly do them justice. What we have left is a set of 21 editorials, which might inform the totally uninformed, but provide little insight and no solutions. As 鈥渓essons鈥� they are unhelpful.
He has conveniently distilled all the threats to mankind into three: nuclear war, climate change and technological/biological disruption. But only technological/biological gets examined. You鈥檙e on your own for climate change and nuclear war, which apparently don鈥檛 rate high enough for 鈥渓essons鈥�.
Despite those three most important threats, the most common theme throughout the book is criticism of religion, mostly Judaism, Christianity, and Islam, though Buddhism and Hinduism come under attack as well. Looking back from the perspective of the universe, Harari condemns all religions as pompous, pretentious, full of contradictions, and terrifically negative forces.
In his chapter on Immigration, Harari boils down the entire complex situation to three superficial 鈥渄ebates鈥�:
-The receiving country must be willing
-Immigrants must be willing to adopt 鈥渁t least the core norms and values鈥� of the new country
-If immigrants assimilate, they become 鈥渦s鈥� rather than 鈥渢hem鈥� and must be treated as first class citizens.
Simple, inaccurate and totally missing the real issues.
In his chapter on terrorism, Harari completely misses the point that the state has a monopoly on violence. Anyone who challenges that monopoly must be put down, no matter how many civil rights and freedoms are trampled in the process. He spends pages explaining how few people are killed by terrorists compared to traffic, war and disease. So why are we so afraid of terrorists, he asks. (Because the state wants us to be, Mr. Harari.)
In the chapter on war, he comes to the magical conclusion that we鈥檝e pretty much done away with it. So far, the only new war we鈥檝e seen this century is Russia taking parts of Ukraine. He says countries see too much risk in starting new wars. He completely ignores (not for the first or last time), the effects of climate change, which will result in unprecedented and massive wars as countries face unstoppable waves of immigrants seeking water and land, as countries disappear from the face of the earth, and as those that have will defend it to the death against all comers, foreign and domestic.
The final chapter is on meditation. Meditation is Harari鈥檚 solution to pretty much everything, because you can focus on what is real 鈥� what is going on in your body right then and there. He says he does this two hours a day, plus one or two months a year.
If I had to summarize 21 Lesson for the 21st Century, I would say: throw off the false faiths of institutional religions and meditate instead. Not quite what I expected, and not much help in navigating the 21st century.
David Wineberg
Yuval Harari is well known for his books Sapiens and Homo Deus. He has decided to squander his reputation on a book called 21 Lessons for the 21st Century. The basic problem is that every chapter is the subject of whole shelves of books, and putting them all in one book cannot possibly do them justice. What we have left is a set of 21 editorials, which might inform the totally uninformed, but provide little insight and no solutions. As 鈥渓essons鈥� they are unhelpful.
He has conveniently distilled all the threats to mankind into three: nuclear war, climate change and technological/biological disruption. But only technological/biological gets examined. You鈥檙e on your own for climate change and nuclear war, which apparently don鈥檛 rate high enough for 鈥渓essons鈥�.
Despite those three most important threats, the most common theme throughout the book is criticism of religion, mostly Judaism, Christianity, and Islam, though Buddhism and Hinduism come under attack as well. Looking back from the perspective of the universe, Harari condemns all religions as pompous, pretentious, full of contradictions, and terrifically negative forces.
In his chapter on Immigration, Harari boils down the entire complex situation to three superficial 鈥渄ebates鈥�:
-The receiving country must be willing
-Immigrants must be willing to adopt 鈥渁t least the core norms and values鈥� of the new country
-If immigrants assimilate, they become 鈥渦s鈥� rather than 鈥渢hem鈥� and must be treated as first class citizens.
Simple, inaccurate and totally missing the real issues.
In his chapter on terrorism, Harari completely misses the point that the state has a monopoly on violence. Anyone who challenges that monopoly must be put down, no matter how many civil rights and freedoms are trampled in the process. He spends pages explaining how few people are killed by terrorists compared to traffic, war and disease. So why are we so afraid of terrorists, he asks. (Because the state wants us to be, Mr. Harari.)
In the chapter on war, he comes to the magical conclusion that we鈥檝e pretty much done away with it. So far, the only new war we鈥檝e seen this century is Russia taking parts of Ukraine. He says countries see too much risk in starting new wars. He completely ignores (not for the first or last time), the effects of climate change, which will result in unprecedented and massive wars as countries face unstoppable waves of immigrants seeking water and land, as countries disappear from the face of the earth, and as those that have will defend it to the death against all comers, foreign and domestic.
The final chapter is on meditation. Meditation is Harari鈥檚 solution to pretty much everything, because you can focus on what is real 鈥� what is going on in your body right then and there. He says he does this two hours a day, plus one or two months a year.
If I had to summarize 21 Lesson for the 21st Century, I would say: throw off the false faiths of institutional religions and meditate instead. Not quite what I expected, and not much help in navigating the 21st century.
David Wineberg
January 17, 2019
This book is quite difficult to review.
I enjoyed Part 1 about the technological challenges humans will be faced with and how we can adapt. It reminded me that I need to read Homo Deus which hopefully will satisfy that craving for me.
The rest of the book was more political, religious and philosophical than I usually go for. The title misrepresented the content of the book as there are 21 chapters, not 21 lessons.
Overall learned quite a bit but I much preferred his other work.
I received an ARC from the publisher via NetGalley in exchange for an honest review.
I enjoyed Part 1 about the technological challenges humans will be faced with and how we can adapt. It reminded me that I need to read Homo Deus which hopefully will satisfy that craving for me.
The rest of the book was more political, religious and philosophical than I usually go for. The title misrepresented the content of the book as there are 21 chapters, not 21 lessons.
Overall learned quite a bit but I much preferred his other work.
I received an ARC from the publisher via NetGalley in exchange for an honest review.
August 31, 2018
It's Life as we know it, Jim! (But don't ask what it means).
'A wise old man was asked what he learned about the meaning of life. 鈥榃ell,鈥� he answered, 鈥業 have learned that I am here on earth in order to help other people. What I still haven鈥檛 figured out is why the other people are here.鈥�
As Harari explains:
鈥淲e are now living in an age of information explosion 鈥� the last thing people need is more information. What they really need is somebody to arrange all of the bits of information into a meaningful picture 鈥� and this is what I try to do.鈥�
Following on from Sapiens and Homo Deus, both of which were entertainingly accessible, this investigation of our species has a more personal approach, yet is just as vigorously researched and remarkably impartial.
There are so many fascinating insights that I wanted to highlight in this book that it is hard to chose examples, and many are frightening to contemplate, such as:
'Globalisation has certainly benefited large segments of humanity, but there are signs of growing inequality both between and within societies. Some groups increasingly monopolise the fruits of globalisation, while billions are left behind. Already today, the richest 1 per cent owns half the world鈥檚 wealth. Even more alarmingly, the richest hundred people together own more than the poorest 4 billion. This could get far worse'.
However I'm sure that contributors to 欧宝娱乐 will particularly enjoy the section on the importance of literature, especially for aficionados of SF :-
鈥溾€� it is equally important to communicate the latest scientific theories to the general public through popular-science books, and even through the skilful use of art and fiction. Does that mean scientists should start writing science fiction? That is actually not such a bad idea. Art plays a key role in shaping people鈥檚 view of the world, and in the twenty-first century science fiction is arguably the most important genre of all, for it shapes how most people understand things like AI, bioengineering and climate change. We certainly need good science, but from a political perspective, a good science-fiction movie is worth far more than an article in Science or Nature.鈥�.
On the whole, the message Harari imparts is a positive one and he does offer some hope for the survival of our species. At the end of the book he describes his own personal way to discover a 鈥榝irm ethical ground in a world that extends far beyond my horizons, that spins completely out of human control, and that holds all gods and ideologies suspect鈥�
This is the book I will pass on to my grand daughter when she is of an age to wonder why our world is the way it is. In fact, I think it is essential reading for every human being on this planet.
Update: Many thanks to the publisher for granting my wish of reading an ARC via Netgalley
'A wise old man was asked what he learned about the meaning of life. 鈥榃ell,鈥� he answered, 鈥業 have learned that I am here on earth in order to help other people. What I still haven鈥檛 figured out is why the other people are here.鈥�
As Harari explains:
鈥淲e are now living in an age of information explosion 鈥� the last thing people need is more information. What they really need is somebody to arrange all of the bits of information into a meaningful picture 鈥� and this is what I try to do.鈥�
Following on from Sapiens and Homo Deus, both of which were entertainingly accessible, this investigation of our species has a more personal approach, yet is just as vigorously researched and remarkably impartial.
There are so many fascinating insights that I wanted to highlight in this book that it is hard to chose examples, and many are frightening to contemplate, such as:
'Globalisation has certainly benefited large segments of humanity, but there are signs of growing inequality both between and within societies. Some groups increasingly monopolise the fruits of globalisation, while billions are left behind. Already today, the richest 1 per cent owns half the world鈥檚 wealth. Even more alarmingly, the richest hundred people together own more than the poorest 4 billion. This could get far worse'.
However I'm sure that contributors to 欧宝娱乐 will particularly enjoy the section on the importance of literature, especially for aficionados of SF :-
鈥溾€� it is equally important to communicate the latest scientific theories to the general public through popular-science books, and even through the skilful use of art and fiction. Does that mean scientists should start writing science fiction? That is actually not such a bad idea. Art plays a key role in shaping people鈥檚 view of the world, and in the twenty-first century science fiction is arguably the most important genre of all, for it shapes how most people understand things like AI, bioengineering and climate change. We certainly need good science, but from a political perspective, a good science-fiction movie is worth far more than an article in Science or Nature.鈥�.
On the whole, the message Harari imparts is a positive one and he does offer some hope for the survival of our species. At the end of the book he describes his own personal way to discover a 鈥榝irm ethical ground in a world that extends far beyond my horizons, that spins completely out of human control, and that holds all gods and ideologies suspect鈥�
This is the book I will pass on to my grand daughter when she is of an age to wonder why our world is the way it is. In fact, I think it is essential reading for every human being on this planet.
Update: Many thanks to the publisher for granting my wish of reading an ARC via Netgalley
October 24, 2024
鈥濾iitorul nu este inevitabil鈥�.
Nu 卯n葲eleg de ce unii prieteni 卯l detest膬 pe autor. M膬 tem c膬 dispre葲ul lor este gre葯it 卯ndreptat...
Abilitatea narativ膬 a lui Yuval Noah Harari e v膬dit膬. Se pricepe s膬-葯i prezinte ideile pe 卯n葲elesul tuturor 葯i se pricepe s膬 le ilustreze cu anecdote semnificative. Este istoric la baz膬 (medievist, s-a specializat 卯n Cruciade) 葯i g膬se葯te f膬r膬 gre葯 exemple interesante. 脦n recenzia la Homo Deus, am spus deja c膬 opiniile lui Yuval Noah Harari nu se remarc膬 printr-o originalitate deosebit膬. Unii g卯nditori lipsi葲i de noroc le-au prezentat cu mult 卯nainte 卯n jargonul lor ininteligibil. Fire葯te c膬 nu i-a citit nimeni. Articolele lor au r膬mas 卯n revistele academice. Harari a rescris opiniile 卯ndr膬zne葲e ale altora 卯n modul cel mai limpede 葯i i-a cucerit pe cititori...
Dar faptul c膬 nu exist膬 liber arbitru (pp.66-67), faptul c膬 sinele nostru e, 卯n realitate, o poveste (unii o numesc 鈥瀗arativ膬鈥�, dup膬 termenul englezesc) pe care ne-o spunem mereu 葯i pe care o modific膬m de fiecare dat膬 c卯nd facem asta (p.280), faptul c膬 organismul uman este un complex de algoritmi biochimici, faptul c膬 nara葲iunile generale (religioase, ideologice) ne 葲in 卯mpreun膬 葯i ne dau un sens (p.243), faptul c膬 g卯ndim 卯n grup (p.220) - toate acestea nu au fost descoperite de Harari. Talentul lui a fost s膬 aleag膬 ipotezele cele mai spectaculoase. 葮i cele mai radicale.
De pild膬: 鈥瀞ufletul nu exist膬鈥�. Sigur, 卯n sensul cartesian, de res cogitans = substan葲膬 cuget膬toare, nu exist膬. O astfel de afirma葲ie (卯n care termenul 鈥瀞uflet鈥� 卯葯i p膬streaz膬 toat膬 ambiguitatea) ne pune pe g卯nduri. Harari ar fi trebuit s膬 spun膬 mai 卯nt卯i ce 卯n葲elege prin 鈥瀞uflet鈥�. Nu o face. Sau, alt exemplu: 鈥瀗u exist膬 liber arbitru, omul nu e liber, nu el ia deciziile cele mai importante鈥�. Ipoteza lui Harari (formulat膬 cu decenii 卯n urm膬 de Galen Strawson) ne umile葯te orgoliul de fiin葲e libere 葯i responsabile. 葮i tocmai de aceea Harari a devenit simpatic 葯i este citit pretutindeni.
葮i mai e ceva. Harari nu se 卯ncurc膬 卯n chestiuni l膬turalnice, microscopice. El 卯nsu葯i m膬rturise葯te c膬-l intereseaz膬 鈥瀙roblemele globale鈥�, 卯ntreb膬rile mari, kantiene: ce e omul, ce poate spera, ce 葯tie, ce-i este permis s膬 fac膬? Iar cititorii lui s卯nt ahtia葲i s膬-i examineze r膬spunsurile. Mai ales, c卯nd trece, printr-un 鈥瀐ocus pocus鈥� - Hoc est corpus! - de la postura de istoric la aceea de 卯nainte-v膬z膬tor 葯i profet.
P. S. Din p膬cate, capitolul despre 鈥瀎ake news鈥� 葯i 鈥瀙ost-adev膬r鈥� (pp.233-246) m-a dezam膬git. Nu cred c膬 tr膬im 卯ntr-o epoc膬 a post-adev膬rului. Adev膬rul r膬m卯ne adev膬r oric卯te minciuni l-ar ascunde, iar minciuna r膬m卯ne minciun膬 oric卯t adev膬r i-am at卯rna de coad膬. Termenul 鈥瀙ost-adev膬r鈥� mi se pare lipsit de sens. Omul a tr膬it dintotdeauna (nu doar 卯n secolul XXI) cu cvasi-adev膬ruri, cu opinii probabile (de葯i le-a crezut certe)...
Nu 卯n葲eleg de ce unii prieteni 卯l detest膬 pe autor. M膬 tem c膬 dispre葲ul lor este gre葯it 卯ndreptat...
Abilitatea narativ膬 a lui Yuval Noah Harari e v膬dit膬. Se pricepe s膬-葯i prezinte ideile pe 卯n葲elesul tuturor 葯i se pricepe s膬 le ilustreze cu anecdote semnificative. Este istoric la baz膬 (medievist, s-a specializat 卯n Cruciade) 葯i g膬se葯te f膬r膬 gre葯 exemple interesante. 脦n recenzia la Homo Deus, am spus deja c膬 opiniile lui Yuval Noah Harari nu se remarc膬 printr-o originalitate deosebit膬. Unii g卯nditori lipsi葲i de noroc le-au prezentat cu mult 卯nainte 卯n jargonul lor ininteligibil. Fire葯te c膬 nu i-a citit nimeni. Articolele lor au r膬mas 卯n revistele academice. Harari a rescris opiniile 卯ndr膬zne葲e ale altora 卯n modul cel mai limpede 葯i i-a cucerit pe cititori...
Dar faptul c膬 nu exist膬 liber arbitru (pp.66-67), faptul c膬 sinele nostru e, 卯n realitate, o poveste (unii o numesc 鈥瀗arativ膬鈥�, dup膬 termenul englezesc) pe care ne-o spunem mereu 葯i pe care o modific膬m de fiecare dat膬 c卯nd facem asta (p.280), faptul c膬 organismul uman este un complex de algoritmi biochimici, faptul c膬 nara葲iunile generale (religioase, ideologice) ne 葲in 卯mpreun膬 葯i ne dau un sens (p.243), faptul c膬 g卯ndim 卯n grup (p.220) - toate acestea nu au fost descoperite de Harari. Talentul lui a fost s膬 aleag膬 ipotezele cele mai spectaculoase. 葮i cele mai radicale.
De pild膬: 鈥瀞ufletul nu exist膬鈥�. Sigur, 卯n sensul cartesian, de res cogitans = substan葲膬 cuget膬toare, nu exist膬. O astfel de afirma葲ie (卯n care termenul 鈥瀞uflet鈥� 卯葯i p膬streaz膬 toat膬 ambiguitatea) ne pune pe g卯nduri. Harari ar fi trebuit s膬 spun膬 mai 卯nt卯i ce 卯n葲elege prin 鈥瀞uflet鈥�. Nu o face. Sau, alt exemplu: 鈥瀗u exist膬 liber arbitru, omul nu e liber, nu el ia deciziile cele mai importante鈥�. Ipoteza lui Harari (formulat膬 cu decenii 卯n urm膬 de Galen Strawson) ne umile葯te orgoliul de fiin葲e libere 葯i responsabile. 葮i tocmai de aceea Harari a devenit simpatic 葯i este citit pretutindeni.
葮i mai e ceva. Harari nu se 卯ncurc膬 卯n chestiuni l膬turalnice, microscopice. El 卯nsu葯i m膬rturise葯te c膬-l intereseaz膬 鈥瀙roblemele globale鈥�, 卯ntreb膬rile mari, kantiene: ce e omul, ce poate spera, ce 葯tie, ce-i este permis s膬 fac膬? Iar cititorii lui s卯nt ahtia葲i s膬-i examineze r膬spunsurile. Mai ales, c卯nd trece, printr-un 鈥瀐ocus pocus鈥� - Hoc est corpus! - de la postura de istoric la aceea de 卯nainte-v膬z膬tor 葯i profet.
P. S. Din p膬cate, capitolul despre 鈥瀎ake news鈥� 葯i 鈥瀙ost-adev膬r鈥� (pp.233-246) m-a dezam膬git. Nu cred c膬 tr膬im 卯ntr-o epoc膬 a post-adev膬rului. Adev膬rul r膬m卯ne adev膬r oric卯te minciuni l-ar ascunde, iar minciuna r膬m卯ne minciun膬 oric卯t adev膬r i-am at卯rna de coad膬. Termenul 鈥瀙ost-adev膬r鈥� mi se pare lipsit de sens. Omul a tr膬it dintotdeauna (nu doar 卯n secolul XXI) cu cvasi-adev膬ruri, cu opinii probabile (de葯i le-a crezut certe)...
November 15, 2020
I'd like to start by talking a little bit about Harari himself and the importance of this work. There are so many cynical academics out there, but very few devote their time and talent to actually creating work that could have a true benefit to humanity. It's all critical and very rarely constructive.
I thoroughly enjoyed Sapiens with it's sharp focus on the history of mankind and the mistakes we have made (and continue to make) as a species. I also enjoyed Homo Deus with it's further exploration of humanity's mistakes and how they will be our detriment as we walk to our future (and perhaps our doom.) And here both ideas are brought together. This book is a middle-ground between the two, drawing on ideas from both to discuss some especially important and complex issues in a very sincere, intelligent and engaging way.
Harari's greatest talent as a writer is his ability to condense large sweeping issues into accessible and thought-provoking discussions. He wants you to think. It is the only reason he writes. He wants his readers to engage with possibilities and questions over what might be. He looks at the future and what our lives and liberties will be like with increasing advances in technology, which come with decreasing amounts of privacy and autonomy. Everything can be done better by machines and we could all be replaced in some way. And here Harari considers the true value of human life and its potential to learn and adapt.
And I really want to emphasise the word potential again because I believe (and I also believe that Harari believes) that we can become so much better if we altered the path that we are following. And it is not too late to change it had we the will and desire to do so. Indeed, I sense a desire for humanity, a desire for humanity to learn and grow and become better than we are. And this could only happen if we learn from our history and do not allow ourselves to fall completely into the traps of technology. Balance is needed between our human nature and our human advances. We need to remember who we are before it's too late.
I believe his writing is very important and I believe we should all be reading it.
_________________________________
You can connect with me on social media via .
__________________________________
I thoroughly enjoyed Sapiens with it's sharp focus on the history of mankind and the mistakes we have made (and continue to make) as a species. I also enjoyed Homo Deus with it's further exploration of humanity's mistakes and how they will be our detriment as we walk to our future (and perhaps our doom.) And here both ideas are brought together. This book is a middle-ground between the two, drawing on ideas from both to discuss some especially important and complex issues in a very sincere, intelligent and engaging way.
Harari's greatest talent as a writer is his ability to condense large sweeping issues into accessible and thought-provoking discussions. He wants you to think. It is the only reason he writes. He wants his readers to engage with possibilities and questions over what might be. He looks at the future and what our lives and liberties will be like with increasing advances in technology, which come with decreasing amounts of privacy and autonomy. Everything can be done better by machines and we could all be replaced in some way. And here Harari considers the true value of human life and its potential to learn and adapt.
And I really want to emphasise the word potential again because I believe (and I also believe that Harari believes) that we can become so much better if we altered the path that we are following. And it is not too late to change it had we the will and desire to do so. Indeed, I sense a desire for humanity, a desire for humanity to learn and grow and become better than we are. And this could only happen if we learn from our history and do not allow ourselves to fall completely into the traps of technology. Balance is needed between our human nature and our human advances. We need to remember who we are before it's too late.
I believe his writing is very important and I believe we should all be reading it.
_________________________________
You can connect with me on social media via .
__________________________________
March 8, 2025
I just re-read this book, in preparation for a local book club. This time, I took careful notes because I will be moderating the book discussion. A few of Harari's predictions, made seven years ago, have become overtaken by events. But on the whole, I am still blown away by this book. What follows below is my original review of the book, from 2019.
***
This is an utterly fantastic book, the third book I have read by Yuval Harari. They have all been exquisitely excellent! Harari is opinionated and blunt, no doubt about it. But what I most enjoy about this book--as in all of his books--is the unique insights he brings to the discussion. I just love the way he thinks about things. This book contains very few answers--mainly it's about questions. But Harari develops ways to think about issues that are very relevant today.
The 21 lessons are contained in 21 chapters, each one on a different subject. The first chapter is about disillusionment; mainly about disillusions with the liberal agenda. He wonders if today's evolution into nationalism marks the beginning of the end to liberalism. One of the issues is the loss of jobs to artificial intelligence. Harari discusses what types of jobs will probably be lost, but then highly skilled workers might find new jobs in this arena.
The main theme of the book, is that we are at the confluence of two major revolutions; biology and computer science. Harari takes a unique look at where artificial intelligence could take humanity, and the decisions it could make for us. Would these decisions take something away from "being human"? The distinction is made between intelligence and consciousness; they are not the same, though people tend to confuse them. Consciousness develops feelings, which intelligent machines lack. Artificial intelligence could actually analyze feelings, without having feelings itself.
While discussing the role of centralized data on our system, Harari writes:
Harari is a historian, and he has studied the history of the world from a remarkable standpoint. He writes that Western civilization is not based on democracy (Sparta, Julius Caesar, Crusaders, Conquistadors, the Inquisition, the slave trade, Louis XIV, Napoleon, Hitler, Stalin). Western civilization is what it is.
Another theme of the book is the three threats that are above any single country's ability to counter: nuclear war, climate change, and technological disruption. Harari feels that a global union can actually lead to more patriotism (as in Scotland and Catalonia), without a threat of invasion and violence. Religions are the "handmaids of nationalism." They make finding global solutions to our problems more difficult. Problems of nuclear war, ecological collapse, and technological disruptions can only be solved on a global level. Meanwhile, nationalism and religion divide human civilization into hostile camps.
The chapter on immigration is very interesting. Harari discusses the four debates that underlie much of the arguments:
1) Pro-immigrationists think that host countries have a moral duty to accept immigrants. Anti-immigrationists see immigration as a privilege and absorption as a favor. Host countries have worked very hard and made numerous sacrifices to build a prosperous democracy, and it's not their fault if Syrians have failed to do the same.
2) Immigrants have an obligation to assimilate. Most agree that host countries are attractive because of their values of tolerance and freedoms. But do they need to absorb immigrants who are intolerant, homophobic, racist, misogynistic, and anti-Semitic? The culture of the host country should not be destroyed. If it offers eventual full equality, then should it also demand full assimilation?
3) If immigrants sincerely work to assimilate, how much time should elapse before they become full members of society? Thte issue here is the difference between individual and collective timescales.
4) Anti-immigrationists argue that immigrants are not assimilating and too many stick to intolerant, bigoted worldviews. o they should not be treated as first-class citizens. So, why invite more? Pro-immigrationists reply that the host country does not fulfill its side of the deal.
Underneath all the debates lurks a more fundamental question; are all cultures equal, or are some superior to others?
Harari has an interesting take on terrorism. A terrorist is like a fly in a china shop. The fly is so weak it cannot move even a single teacup. Instead, it finds a bull and buzzes inside its ear. The bull goes wild with fear and anger and destroys the china shop. The idea here is that a terrorist is desperate, and stages a terrifying spectacle, inducing his adversary to overreact. This overreaction is a bigger threat to security than the terrorist himself.
I just love these quotes:
and in the chapter on humility:
Every religion, ideology and creed has its shadow. Secular science has one big advantage over most religions; it is not terrified of its shadow and is willing to admit its mistakes and blind spots. Yet, in the chapter on Ignorance, Harari writes that scientists who believe that facts can change public opinion are themselves victims of scientific groupthink. And, when a thousand people belive some made-up story for one month, that's called fake news. But when a billion people believe it for a thousand years, that's called a religion.
Harari sometimes goes very deep into the human psyche. He believes that asking "what is the meaning of life" is simply the wrong question to ask. The correct question is, "how do we reduce suffering?"
I just love this book, and I highly recommend it to everyone. The book is very accessible. There is no jargon or difficult passages. Harari is a great story-teller, and as a result his books are very engaging; and most important, his books make the reader think. A lot.
***
This is an utterly fantastic book, the third book I have read by Yuval Harari. They have all been exquisitely excellent! Harari is opinionated and blunt, no doubt about it. But what I most enjoy about this book--as in all of his books--is the unique insights he brings to the discussion. I just love the way he thinks about things. This book contains very few answers--mainly it's about questions. But Harari develops ways to think about issues that are very relevant today.
The 21 lessons are contained in 21 chapters, each one on a different subject. The first chapter is about disillusionment; mainly about disillusions with the liberal agenda. He wonders if today's evolution into nationalism marks the beginning of the end to liberalism. One of the issues is the loss of jobs to artificial intelligence. Harari discusses what types of jobs will probably be lost, but then highly skilled workers might find new jobs in this arena.
The main theme of the book, is that we are at the confluence of two major revolutions; biology and computer science. Harari takes a unique look at where artificial intelligence could take humanity, and the decisions it could make for us. Would these decisions take something away from "being human"? The distinction is made between intelligence and consciousness; they are not the same, though people tend to confuse them. Consciousness develops feelings, which intelligent machines lack. Artificial intelligence could actually analyze feelings, without having feelings itself.
While discussing the role of centralized data on our system, Harari writes:
Politicians are a bit like musicians, and the instrument they play on is the human emotional and biochemical system. They give a speech, and there is a wave of fear in the country. They tweet, and there is an explosion of hatred. I don't think we should give these musicians a more sophisticated instrument [centralized data] to play on.
Harari is a historian, and he has studied the history of the world from a remarkable standpoint. He writes that Western civilization is not based on democracy (Sparta, Julius Caesar, Crusaders, Conquistadors, the Inquisition, the slave trade, Louis XIV, Napoleon, Hitler, Stalin). Western civilization is what it is.
Another theme of the book is the three threats that are above any single country's ability to counter: nuclear war, climate change, and technological disruption. Harari feels that a global union can actually lead to more patriotism (as in Scotland and Catalonia), without a threat of invasion and violence. Religions are the "handmaids of nationalism." They make finding global solutions to our problems more difficult. Problems of nuclear war, ecological collapse, and technological disruptions can only be solved on a global level. Meanwhile, nationalism and religion divide human civilization into hostile camps.
The chapter on immigration is very interesting. Harari discusses the four debates that underlie much of the arguments:
1) Pro-immigrationists think that host countries have a moral duty to accept immigrants. Anti-immigrationists see immigration as a privilege and absorption as a favor. Host countries have worked very hard and made numerous sacrifices to build a prosperous democracy, and it's not their fault if Syrians have failed to do the same.
2) Immigrants have an obligation to assimilate. Most agree that host countries are attractive because of their values of tolerance and freedoms. But do they need to absorb immigrants who are intolerant, homophobic, racist, misogynistic, and anti-Semitic? The culture of the host country should not be destroyed. If it offers eventual full equality, then should it also demand full assimilation?
3) If immigrants sincerely work to assimilate, how much time should elapse before they become full members of society? Thte issue here is the difference between individual and collective timescales.
4) Anti-immigrationists argue that immigrants are not assimilating and too many stick to intolerant, bigoted worldviews. o they should not be treated as first-class citizens. So, why invite more? Pro-immigrationists reply that the host country does not fulfill its side of the deal.
Underneath all the debates lurks a more fundamental question; are all cultures equal, or are some superior to others?
Harari has an interesting take on terrorism. A terrorist is like a fly in a china shop. The fly is so weak it cannot move even a single teacup. Instead, it finds a bull and buzzes inside its ear. The bull goes wild with fear and anger and destroys the china shop. The idea here is that a terrorist is desperate, and stages a terrifying spectacle, inducing his adversary to overreact. This overreaction is a bigger threat to security than the terrorist himself.
I just love these quotes:
Human stupidity is one of the most important forces in history, yet we often tend to discount it.
and in the chapter on humility:
Whenever they talk of God, humans all too often profess self effacement, but then use the name of God to lord it over their brethren.Harari points out the contradictions between God as a mystery and as a dictator of arcane regulations. "... the mystery of existence doesn't care one iota what names we apes give it."
Every religion, ideology and creed has its shadow. Secular science has one big advantage over most religions; it is not terrified of its shadow and is willing to admit its mistakes and blind spots. Yet, in the chapter on Ignorance, Harari writes that scientists who believe that facts can change public opinion are themselves victims of scientific groupthink. And, when a thousand people belive some made-up story for one month, that's called fake news. But when a billion people believe it for a thousand years, that's called a religion.
Harari sometimes goes very deep into the human psyche. He believes that asking "what is the meaning of life" is simply the wrong question to ask. The correct question is, "how do we reduce suffering?"
I just love this book, and I highly recommend it to everyone. The book is very accessible. There is no jargon or difficult passages. Harari is a great story-teller, and as a result his books are very engaging; and most important, his books make the reader think. A lot.
September 7, 2018
I've read all of Harari's books and I really like him as a thinker and a writer. This book is wonderful in the way all his books are wonderful and is flawed in the way the rest are. It is an act of bold ambition and also hubris to write a history of the world, answer the meaning of life, and to propose a path toward the 22nd Century. He certainly does not do all of that, but the act of trying is a lot of fun to read. A lot of his predictions for the future sound like fantasy and science fiction, but as he readily admits, anyone who tries to imagine the future without sounding like a sci fi writer is certainly wrong. That's fine, but some of the predictions did seem to me to be pretty far fetched.
The biggest strength of the book is the breadth and depth he uses to articulate the problem. The book's fundamental weakness then is that his solution (meditation) does not even come close to being a satisfying result. He sounds pretty nihilistic at the end as he dismantles every single "meaning of life" story. That is fine and maybe he really wants us to stop pretending that there is one. But if the book is going to be about lessons (plural) for a whole century, I would have liked to see some more lessons. Perhaps reducing suffering or increasing compassion? I mean, I refuse to consider a world that will be controlled by robot overloads in which the only way to survive is to count our breaths.
The biggest strength of the book is the breadth and depth he uses to articulate the problem. The book's fundamental weakness then is that his solution (meditation) does not even come close to being a satisfying result. He sounds pretty nihilistic at the end as he dismantles every single "meaning of life" story. That is fine and maybe he really wants us to stop pretending that there is one. But if the book is going to be about lessons (plural) for a whole century, I would have liked to see some more lessons. Perhaps reducing suffering or increasing compassion? I mean, I refuse to consider a world that will be controlled by robot overloads in which the only way to survive is to count our breaths.
October 13, 2018
Harari sendo Harari. Mais um daqueles livros que mudou a minha perspectiva em uma s茅rie de fatores. Da sociedade japonesa ao movimento pol铆tico atual. O livro pula bastante da discuss茫o sobre super-humanos tocando o mundo do futuro, o que achei 贸timo, j谩 que 茅 algo que ele discute bastante em Homo Deus.
Em 2016, li o , do Castells, que fala sobre como v谩rios pa铆ses est茫o passando por um movimento de descr茅dito da pol铆tica, um misto de decep莽茫o com os pol铆ticos e desapontamento quando percebemos que as promessas n茫o ser茫o cumpridas. Harari d谩 um contexto e uma perspectiva para isso, quando discute como estamos chegando em um ponto onde n茫o h谩 uma grande mensagem pol铆tica que unifique as pessoas e a ansiedade que vem dessa falta de miss茫o.
Recomendo para qualquer um vivo no S茅culo XXI. Harari tem um desapego e uma cultura que se combinam muito bem para uma descri莽茫o da humanidade sem julgamentos. Aqui discute uma s茅rie de problemas e transi莽玫es que estamos enfrentando. Sinto que 茅 um livro que vou ter que reler v谩rias vezes, para tirar insights sobre o que estou (e o mundo est谩) passando no momento. Atualmente, para mim, a maior li莽茫o foi pol铆tica. Mas garanto que tem uma outra li莽茫o para cada um.
Em 2016, li o , do Castells, que fala sobre como v谩rios pa铆ses est茫o passando por um movimento de descr茅dito da pol铆tica, um misto de decep莽茫o com os pol铆ticos e desapontamento quando percebemos que as promessas n茫o ser茫o cumpridas. Harari d谩 um contexto e uma perspectiva para isso, quando discute como estamos chegando em um ponto onde n茫o h谩 uma grande mensagem pol铆tica que unifique as pessoas e a ansiedade que vem dessa falta de miss茫o.
Recomendo para qualquer um vivo no S茅culo XXI. Harari tem um desapego e uma cultura que se combinam muito bem para uma descri莽茫o da humanidade sem julgamentos. Aqui discute uma s茅rie de problemas e transi莽玫es que estamos enfrentando. Sinto que 茅 um livro que vou ter que reler v谩rias vezes, para tirar insights sobre o que estou (e o mundo est谩) passando no momento. Atualmente, para mim, a maior li莽茫o foi pol铆tica. Mas garanto que tem uma outra li莽茫o para cada um.
April 28, 2024
3.5 stars
In a nutshell, the book deals with the following rather vague question: 鈥淲hat should we do in the face of the new challenges?鈥� One of the lessons it teaches us is to try to think for ourselves and not believe in all the things we are told. Experts are not always reliable. We should take every opinion with a grain of salt. I can't help but think of how important it is to be intellectually curious.
Harari expands on the potential power of data-processing algorithms. These increasingly sophisticated algorithms may start playing a leading role in social life and perhaps even becoming the major decision-makers in matters such as bank investments, choosing friends or a romantic partner, and finding a new job. In exploring these concepts, the author reiterates some of his main theses from Homo Deus.
Harari shares his thoughts on art and its role in modern life. According to him, a truly significant work of art, be it a book, a painting, or a musical composition, must not only be able to evoke a strong emotional response, but also convey a message. I do not know if I agree with this or to what extent I want to accept this point of view. But it makes sense.
The author concludes that art should make us think and have the power to make us better in some way. Intense emotions themselves cannot be viewed as a sign of a worthy work of art, because not only humans have the ability to provoke emotional response by creating art. Ubiquitous algorithms can also be influential in evoking strong emotions.
In a nutshell, the book deals with the following rather vague question: 鈥淲hat should we do in the face of the new challenges?鈥� One of the lessons it teaches us is to try to think for ourselves and not believe in all the things we are told. Experts are not always reliable. We should take every opinion with a grain of salt. I can't help but think of how important it is to be intellectually curious.
Harari expands on the potential power of data-processing algorithms. These increasingly sophisticated algorithms may start playing a leading role in social life and perhaps even becoming the major decision-makers in matters such as bank investments, choosing friends or a romantic partner, and finding a new job. In exploring these concepts, the author reiterates some of his main theses from Homo Deus.
Harari shares his thoughts on art and its role in modern life. According to him, a truly significant work of art, be it a book, a painting, or a musical composition, must not only be able to evoke a strong emotional response, but also convey a message. I do not know if I agree with this or to what extent I want to accept this point of view. But it makes sense.
The author concludes that art should make us think and have the power to make us better in some way. Intense emotions themselves cannot be viewed as a sign of a worthy work of art, because not only humans have the ability to provoke emotional response by creating art. Ubiquitous algorithms can also be influential in evoking strong emotions.
September 26, 2018
Questions you cannot answer are usually far better for you than answers you cannot question."
Has anyone ever asked you which author you would choose to read if you were stranded on a deserted island and could only have one author with you? I could not come up with any one writer until reading Yuval Harari. Now, I would without a doubt choose him. There might only be 3 books he's written so far, and though I've read all 3, I could spend years re-reading them and reflecting on all that is contained within them. I suppose this doesn't really go with the quote above; after all, I'm glad to have answered that question! The quote is one of my favourites in the book and that's why I opened my review with it.
In Mr Harari led us predominately through the history of mankind. In he focused on where we are headed as a species. Now in he addresses the major issues challenging the world today and what we can perhaps expect in the very near future. Hint: It doesn't all have to be gloom and doom and apocalyptic scenarios. As he wisely says,
"The first step is to tone down the prophecies of doom and switch from panic mode to bewilderment."
Since we cannot predict how AI and other technologies will change and (hopefully) improve, we cannot say with any certainty what the future will bring. Our world of the 21st century is vastly different to the world 500 years ago, when you could rightly guess that 100 years in the future would be very similar to your present day. Today we are constantly faced with changes, and the number of changes will only increase with each passing year. What should we be doing to prepare for this? How should we be educating our children for this uncertain future? How can we learn who we are before we find algorithms taking over our lives, making it all but impossible to then learn who we are?
Yuval Harari addresses these questions and many others, including climate change, immigration, religion, technology, politics, terrorism, education, and secular ethics. As in his previous books, Mr Harari discusses many topics and gives us many facts and much material to ponder. This book is more philosophical than the previous two, forcing us to really think about ourselves, our stories, our world, our future. If we are to not only survive as a species but also to create a future that is good for all humankind, we must abandon our strict adherence to previous fictions, such as nationalism and religious myths. We can feel loyalty to our country and we can believe in religion, but only if we recognise that they are fictions, and that other humans have their own and ours is not somehow right whilst all others are wrong. We must not let our own world views make us feel superior to other humans and sentient beings, we must not think their suffering does not matter or matters less than our own. We must come together globally if we are to survive and flourish.
"If we want to survive and flourish, humankind has little choice but to complement such loyalties [to nation, religion, etc] with substantial obligations toward a global community. A person can and should be loyal simultaneously to her family, her neighborhood, her profession, and her nation -- so why not add humankind and planet Earth to that list?"
Let's leave behind our prejudices and tribal mentality that helped our hunter-gather ancestors survive. Our world is not the same as theirs; we are all connected and must work together to solve the problems facing humanity today.
I recommend this book to anyone who is even remotely interested in any of these topics. As always with Harari's books, I learned so much and was encouraged to think critically about many things. I love his books because of this!
Has anyone ever asked you which author you would choose to read if you were stranded on a deserted island and could only have one author with you? I could not come up with any one writer until reading Yuval Harari. Now, I would without a doubt choose him. There might only be 3 books he's written so far, and though I've read all 3, I could spend years re-reading them and reflecting on all that is contained within them. I suppose this doesn't really go with the quote above; after all, I'm glad to have answered that question! The quote is one of my favourites in the book and that's why I opened my review with it.
In Mr Harari led us predominately through the history of mankind. In he focused on where we are headed as a species. Now in he addresses the major issues challenging the world today and what we can perhaps expect in the very near future. Hint: It doesn't all have to be gloom and doom and apocalyptic scenarios. As he wisely says,
"The first step is to tone down the prophecies of doom and switch from panic mode to bewilderment."
Since we cannot predict how AI and other technologies will change and (hopefully) improve, we cannot say with any certainty what the future will bring. Our world of the 21st century is vastly different to the world 500 years ago, when you could rightly guess that 100 years in the future would be very similar to your present day. Today we are constantly faced with changes, and the number of changes will only increase with each passing year. What should we be doing to prepare for this? How should we be educating our children for this uncertain future? How can we learn who we are before we find algorithms taking over our lives, making it all but impossible to then learn who we are?
Yuval Harari addresses these questions and many others, including climate change, immigration, religion, technology, politics, terrorism, education, and secular ethics. As in his previous books, Mr Harari discusses many topics and gives us many facts and much material to ponder. This book is more philosophical than the previous two, forcing us to really think about ourselves, our stories, our world, our future. If we are to not only survive as a species but also to create a future that is good for all humankind, we must abandon our strict adherence to previous fictions, such as nationalism and religious myths. We can feel loyalty to our country and we can believe in religion, but only if we recognise that they are fictions, and that other humans have their own and ours is not somehow right whilst all others are wrong. We must not let our own world views make us feel superior to other humans and sentient beings, we must not think their suffering does not matter or matters less than our own. We must come together globally if we are to survive and flourish.
"If we want to survive and flourish, humankind has little choice but to complement such loyalties [to nation, religion, etc] with substantial obligations toward a global community. A person can and should be loyal simultaneously to her family, her neighborhood, her profession, and her nation -- so why not add humankind and planet Earth to that list?"
Let's leave behind our prejudices and tribal mentality that helped our hunter-gather ancestors survive. Our world is not the same as theirs; we are all connected and must work together to solve the problems facing humanity today.
I recommend this book to anyone who is even remotely interested in any of these topics. As always with Harari's books, I learned so much and was encouraged to think critically about many things. I love his books because of this!
January 8, 2019
This book is going to upset some people.
I really enjoyed Sapiens: A Brief History of Humankind and Homo Deus: A Brief History of Tomorrow , my favorite being Sapiens.
okay. this book.
Yuval Noah Harari takes some really big topics as religion, nationalism, secularism, liberty, equality, immigration, terrorism, fake news and so much more, and give us his opinions on these subjects
always being really frank and upfront.
So, I can say that I liked this book because I agree with a lot of his opinions. If you have different opinions, it may be difficult for you to finish the book. But that's the point, right? It made me think about topics that I've never thought about before. It gave me new perspectives and that is really important for me.
At the end of the day, we are just a group of molecules and everyone just wants to live their best life. Think outside the box, do your research and leave your prejudices behind.
I really enjoyed Sapiens: A Brief History of Humankind and Homo Deus: A Brief History of Tomorrow , my favorite being Sapiens.
okay. this book.
Yuval Noah Harari takes some really big topics as religion, nationalism, secularism, liberty, equality, immigration, terrorism, fake news and so much more, and give us his opinions on these subjects
always being really frank and upfront.
So, I can say that I liked this book because I agree with a lot of his opinions. If you have different opinions, it may be difficult for you to finish the book. But that's the point, right? It made me think about topics that I've never thought about before. It gave me new perspectives and that is really important for me.
At the end of the day, we are just a group of molecules and everyone just wants to live their best life. Think outside the box, do your research and leave your prejudices behind.
December 12, 2018
Harari is one of my favorite authors of late, and his books Sapiens and Home Deus are among my favorites. This book builds on those, and is equally fascinating. He is one of those clear thinkers who is able to put together multiple macro trends combined with philosophical perspective. Sapiens is about the past, Deus about the future, and this book purports to be 21 lessons about the present. But it is also rooted in the past, and preparing us for the future.
One of Harari's key themes in Deus and this book is AI and what it will mean for humanity in the future. Many people - thanks to Hollywood - equate AI with machines that achieve consciousness - I tend to not agree with that, as I think it more likely that AI will just be exceedingly smart. But regardless, along with nuclear power and climate change it's one of the great risks to our future. And it is being advanced rapidly. This will have a lot of side affects, the top one of which is what will happen to humans. I think this quote might be one of the most key from the book, and certainly a key theme of Harari's:
"for every dollar and every minute we invest in improving artificial intelligence, it would be wise to invest a dollar and a minute in advancing human consciousness."
He goes on to further explain that our whole economic system is causing us to head in this direction, and to - except for a small number of people who opt to prioritize differently - largely ignore how to improve ourselves.
"The economic system pressures me to expand and diversify my investment portfolio, but it gives me zero incentive to expand and diversify my compassion. So I strive to understand the mysteries of the stock exchange while making far less effort to understand the deep causes of suffering."
Another consequence of AI that is fascinating is that it can enable intelligence at a scale we today can't comprehend, which can be dangerous if it is controlled by the wrong people. AI is just a function of the data you put into it, so it follows that who holds the data in the future, will hold the power. I think this is a key concept.
"In the twenty-first century, however, data will eclipse both land and machinery as the most important asset, and politics will be a struggle to control the flow of data."
Harari talks about trends in globalization, nationalism, immigration, religion, terrorism, and war. A common theme across these is that many people worry a lot that trends in these areas is a cause for concern and causing decline in our world. However the truth is that in most of them, we have come a long way and made a lot of progress - however because we live in an unprecedented age of information sharing - "media" - people are a lot more aware of even small issues in these areas. Also, our governments are predicated on keeping us safe from political violence, so even small issues like terrorism (small in the sense of how many people die from it each year) can have outsized importance to people.
He talks about the danger of propoganda/fake news and fascism and how in todays technological climate there is more risk of them so its better if everyone understands them. He explained this really well in his - highly worth watching.
But in the end, the only major recommendation Harari makes is around meditation. He impressively meditates for TWO HOURS per day, and TWO MONTHS per year. That is obviously a *huge* time commitment, and yet one he finds fulfilling. If we are going to invest in ourselves, the biggest way might be to start with our minds, and to stop worrying about all of these trends - because in the end, they don't matter to our ability to have a good, happy, loving life.
"I think I learned more about myself and about humans in general by observing my sensations for those ten days than I had learned in my whole life up to that point. And to do so I didn鈥檛 have to accept any story, theory, or mythology. I just had to observe reality as it is. The most important thing I realized was that the deepest source of my suffering is in the patterns of my own mind."
One of Harari's key themes in Deus and this book is AI and what it will mean for humanity in the future. Many people - thanks to Hollywood - equate AI with machines that achieve consciousness - I tend to not agree with that, as I think it more likely that AI will just be exceedingly smart. But regardless, along with nuclear power and climate change it's one of the great risks to our future. And it is being advanced rapidly. This will have a lot of side affects, the top one of which is what will happen to humans. I think this quote might be one of the most key from the book, and certainly a key theme of Harari's:
"for every dollar and every minute we invest in improving artificial intelligence, it would be wise to invest a dollar and a minute in advancing human consciousness."
He goes on to further explain that our whole economic system is causing us to head in this direction, and to - except for a small number of people who opt to prioritize differently - largely ignore how to improve ourselves.
"The economic system pressures me to expand and diversify my investment portfolio, but it gives me zero incentive to expand and diversify my compassion. So I strive to understand the mysteries of the stock exchange while making far less effort to understand the deep causes of suffering."
Another consequence of AI that is fascinating is that it can enable intelligence at a scale we today can't comprehend, which can be dangerous if it is controlled by the wrong people. AI is just a function of the data you put into it, so it follows that who holds the data in the future, will hold the power. I think this is a key concept.
"In the twenty-first century, however, data will eclipse both land and machinery as the most important asset, and politics will be a struggle to control the flow of data."
Harari talks about trends in globalization, nationalism, immigration, religion, terrorism, and war. A common theme across these is that many people worry a lot that trends in these areas is a cause for concern and causing decline in our world. However the truth is that in most of them, we have come a long way and made a lot of progress - however because we live in an unprecedented age of information sharing - "media" - people are a lot more aware of even small issues in these areas. Also, our governments are predicated on keeping us safe from political violence, so even small issues like terrorism (small in the sense of how many people die from it each year) can have outsized importance to people.
He talks about the danger of propoganda/fake news and fascism and how in todays technological climate there is more risk of them so its better if everyone understands them. He explained this really well in his - highly worth watching.
But in the end, the only major recommendation Harari makes is around meditation. He impressively meditates for TWO HOURS per day, and TWO MONTHS per year. That is obviously a *huge* time commitment, and yet one he finds fulfilling. If we are going to invest in ourselves, the biggest way might be to start with our minds, and to stop worrying about all of these trends - because in the end, they don't matter to our ability to have a good, happy, loving life.
"I think I learned more about myself and about humans in general by observing my sensations for those ten days than I had learned in my whole life up to that point. And to do so I didn鈥檛 have to accept any story, theory, or mythology. I just had to observe reality as it is. The most important thing I realized was that the deepest source of my suffering is in the patterns of my own mind."
July 18, 2020
賮乇囟 讴賳蹖丿 蹖賴 趩賳丿 賳賮乇 賲丨賯賯 賵 倬乇賵賮爻賵乇賽 賲卮賴賵乇蹖丿 賵 蹖賴 丿賵乇賽賴賻賲蹖 乇丕賴 丕賳丿丕禺鬲蹖賳 賵丕爻賴 鬲丨賯賯賽 蹖賴 丕蹖丿賴 蹖賽 賲卮鬲乇讴. 丕賲丕 趩賴 丕蹖丿賴 蹖賽 賲卮鬲乇讴蹖 賵 丕蹖賳讴賴 趩蹖 亘卮賴責 讴賴 蹖賴 讴鬲丕亘蹖貙 噩夭賵賴 丕蹖貙 趩蹖夭蹖 亘賳賵蹖爻蹖賳 賵賴乇讴丿賵賲鬲賵賳 亘爻鬲賴 亘賴 鬲禺氐氐 鬲賵賳貙 趩賳丿 賮氐賱蹖 乇賵 丕夭 賲賵囟賵毓丕鬲賽 賳丕賲鬲噩丕賳爻蹖 賲孬賴 跇賳鬲蹖讴賽 賲賵賱讴賵賱蹖貙 亘蹖賵鬲讴賳賵賱賵跇蹖 賵 鬲丕乇蹖禺 . 噩賴丕賳 诏乇賮鬲賴 鬲丕 乇亘丕鬲蹖讴貙 賴賵卮 賲氐賳賵毓蹖 賵 毓賱賲賽 爻蹖丕爻鬲貙 亘丕 鬲賽賲賽 丕氐賱蹖 蹖賽 丌蹖賳丿賴 倬跇賵賴蹖 (倬賳噩丕賴 爻丕賱 丿蹖诏賴 趩賴 禺亘乇賴 鬲賵 丿賳蹖丕蹖 丕賳丿乇賵賳 賵 亘蹖乇賵賳賽 賲睾夭賽 亘卮乇責) 亘賳賵蹖爻蹖賳 讴賴 丿乇 賴賲蹖賳 诏蹖乇賵丿丕乇貙 蹖賽賴賵 蹖賴 賲乇丿賽 讴趩賱賽 60 讴蹖賱賵蹖蹖賽 賴賲噩賳爻 诏乇丕蹖賽 丌鬲賽卅蹖爻鬲賽 蹖賴賵丿蹖賽 睾蹖乇賽 賲鬲毓氐亘(讴賴 禺蹖賱蹖賲 亘賴 丕蹖賳丕卮 鬲丕讴蹖丿賽 賲購賵讴賻丿 丿丕乇賴) 讴賴 丕夭賯賻囟丕 賲賵乇禺賽 丨乇賮賴 丕蹖 賴賲 賲丨爻賵亘 賳賲蹖卮賴貙 賲蹖丕丿 賵 蹖賴 讴鬲丕亘 賲蹖賳丿丕夭賴 乇賵 賲蹖夭 賵 賲蹖乇賴貙 亘毓丿 卮賲丕 賲蹖禺賵賳蹖賳卮貙 10 乇賵夭 亘毓丿貙 賴賲賵賳 鬲蹖賲賽 賲鬲禺氐氐丕蹖賽 丕賵賱蹖貙 噩賲毓 賲蹖卮蹖賳 讴賴 亘讴賵亘蹖賳卮 丕賲丕 爻賵乇倬乇丕蹖夭蹖賳诏賱蹖 賵賯鬲蹖 丕夭 鬲噩乇亘賴 蹖賽 禺賵賳丿賳 讴鬲丕亘 賴乇丕乇蹖 亘賴 賴賲 賲蹖诏蹖賳貙 賲蹖亘蹖賳蹖賳 讴賴 賴賲 丿賵賳爻鬲賴 賴丕蹖賽 卮賲丕 乇丕 丿乇 "亘賽噩丕 鬲乇蹖賳賽" 丌乇丕蹖卮賽 賲賲讴賳 鬲賵 賮氐賱 賴丕 趩蹖丿賴 賵賴賲 丕蹖賳讴賴 爻賵丕賱丕鬲賽 丕爻丕爻蹖 丕蹖 乇賵 賲胤乇丨 讴乇丿賴 讴賴 鬲賵 亘丨孬賽 丌蹖賳丿賴 倬跇賵賴卮蹖貙 賳丕亘 鬲乇蹖賳賽 "丕賲丕" 賴丕 賵 丿丕睾 鬲乇蹖賳 "丕诏乇" 賴丕 賴爻鬲賳 賵 賳賴 鬲賳賴丕 賲禺丕胤亘賽 毓丕賲貙 亘賱讴賴 禺賵丿賽 卮賲丕蹖賽 禺亘乇賴 乇賵 亘賴 趩丕賱卮 讴卮蹖丿賴貙 噩賵乇蹖 讴賴 丨蹖賳賽 賲胤丕賱毓卮貙 蹖賴 丨爻蹖 丿丕乇蹖賳 卮亘蹖賴 丨爻賽 鬲賵爻毓賴 蹖賽 賲爻丕丨鬲 賵 丨噩賲賽 丿乇诏蹖乇賽 賲睾夭鬲賵賳 亘丕 賲賵囟賵毓丕鬲賽 賲胤乇丨 卮丿賴
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禺賵卮 禺賵丕賳蹖 蹖賽 鬲乇噩賲賴 蹖賽 丨丕囟乇貙 丕夭 "亘爻蹖丕乇 乇賵丕賳" 鬲賵 亘毓囟蹖 賮氐賱丕貙 鬲丕 "诏蹖噩賲 讴乇丿蹖 鬲賵 賲鬲乇噩賲!" 鬲賵 亘乇禺蹖 丿蹖诏賴 丕夭 賮氐賱 賴丕貙 賲鬲睾蹖乇 亘賵丿. 丕賳诏丕乇蹖 讴賴 賴賲賴 賮氐賱丕 乇賵 蹖賴 賳賮乇 鬲乇噩賲賴 賳讴乇丿賴
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禺賵卮 禺賵丕賳蹖 蹖賽 鬲乇噩賲賴 蹖賽 丨丕囟乇貙 丕夭 "亘爻蹖丕乇 乇賵丕賳" 鬲賵 亘毓囟蹖 賮氐賱丕貙 鬲丕 "诏蹖噩賲 讴乇丿蹖 鬲賵 賲鬲乇噩賲!" 鬲賵 亘乇禺蹖 丿蹖诏賴 丕夭 賮氐賱 賴丕貙 賲鬲睾蹖乇 亘賵丿. 丕賳诏丕乇蹖 讴賴 賴賲賴 賮氐賱丕 乇賵 蹖賴 賳賮乇 鬲乇噩賲賴 賳讴乇丿賴
May 1, 2020
袧械 蟹薪邪屑 泻邪泻 械 锌褉懈 胁邪褋, 薪芯 屑械薪 胁褗锌褉芯褋褗褌 蟹邪 斜褗写械褖械褌芯 胁褋械 锌芯胁械褔械 屑械 谐谢芯卸写懈. 袗 斜褗写械褖械褌芯, 薪械泻邪 薪械 褋械 蟹邪斜谢褍卸写邪胁邪屑械, 褋懈 械 褋械谐邪. 袩褉械写褏芯写薪懈褌械 锌芯泻芯谢械薪懈褟 褋邪 褉邪蟹锌芯谢邪谐邪谢懈 褋 谢褍泻褋邪 写邪 卸懈胁械褟褌 胁 薪邪褋褌芯褟褖械褌芯, 薪芯 褋邪 懈屑邪谢懈 写褉褍谐懈 锌褉芯斜谢械屑懈 蟹邪 褉邪蟹薪懈褖胁邪薪械. 袗泻芯 屑芯谐邪 写邪 锌械褉懈褎褉邪蟹懈褉邪屑 孝芯谢褋褌芯泄 懈 薪械斜械蟹懈蟹胁械褋褌薪芯褌芯 锌褗褉胁芯 懈蟹褉械褔械薪懈械 薪邪 鈥炐愋叫� 袣邪褉械薪懈薪邪鈥�, 褌芯 褖邪褋褌谢懈胁懈褌械 褏芯褉邪 胁褗胁 胁褋褟泻邪 械锌芯褏邪 褋懈 锌褉懈谢懈褔邪褌, 薪芯 褖械泻芯褌谢懈胁懈褌械 胁褗锌褉芯褋懈 褋邪 褖械泻芯褌谢懈胁懈 锌芯褋胁芯械屑褍.
鈥溾€ou will never encounter something that does not change, that has an eternal essence, and that completely satisfies you.鈥�
袗泻芯 褋褌械 谐谢械写邪谢懈 锌芯薪械 械写薪芯 懈薪褌械褉胁褞 褋 挟胁邪谢 啸邪褉邪褉懈, 褌芯 屑芯卸械 斜懈 胁锌械褔邪褌谢械薪懈械 褋邪 胁懈 薪邪锌褉邪胁懈谢懈 写胁械 薪械褖邪 鈥� 褔械 薪懈泻邪泻 薪械 褋械 褑械褉械屑芯薪懈 胁 懈蟹泻邪蟹胁邪薪懈褟褌邪 褋懈 褋 褑械谢 写邪 谐懈 薪邪锌褉邪胁懈 锌芯-锌褉懈胁谢械泻邪褌械谢薪懈 懈 褔械 胁褗锌褉械泻懈 胁褗蟹屑芯卸薪懈褌械 褋褑械薪邪褉懈懈, 泻芯懈褌芯 褉邪蟹胁懈胁邪, 薪械锌褉械褋褌邪薪薪芯 褍胁械褉褟胁邪, 褔械 薪懈泻芯泄 薪械 蟹薪邪械 写芯褋褌邪褌褗褔薪芯, 蟹邪 写邪 锌褉械写胁懈写懈 斜褗写械褖械褌芯 褋 邪斜褋芯谢褞褌薪邪 褋懈谐褍褉薪芯褋褌. 袛芯褋械谐邪 薪械 褋褗屑 褔褍胁邪谢邪 胁 褉邪蟹谐芯胁芯褉 蟹邪 锌褉械写褋褌芯褟褖芯褌芯 胁褋械 锌芯-褌褟褋薪芯 褋褗卸懈褌械谢褋褌胁芯 薪邪 褏芯褉邪褌邪 褋 懈蟹泻褍褋褌胁械薪懈褟 懈薪褌械谢械泻褌 薪褟泻芯泄 写邪 泻邪蟹胁邪, 褔械 褏芯褉邪褌邪 锌褉芯褋褌芯 褖械 褋褌邪薪邪褌 懈蟹谢懈褕薪懈. 袟胁褍褔懈 锌谢邪褕械褖芯, 薪芯 薪邪锌褗谢薪芯 褉械邪谢薪芯. 小褌褉械屑懈褌械谢薪邪褌邪 褋泻芯褉芯褋褌, 褋 泻芯褟褌芯 褋械 褉邪蟹胁懈胁邪 屑邪褕懈薪薪芯褌芯 褋邪屑芯芯斜褍褔械薪懈械, 褖械 写芯胁械写械 写芯 泻邪褔械褋褌胁械薪芯 懈蟹屑械薪械薪懈械 薪邪 锌邪蟹邪褉邪 薪邪 褌褉褍写邪. 袛邪, 褖械 胁褗蟹薪懈泻薪邪褌 屑薪芯谐芯 薪芯胁懈 懈 胁褗谢薪褍胁邪褖懈 锌褉芯褎械褋懈懈 (褌芯胁邪 胁械褔械 械 褎邪泻褌), 薪芯 蟹邪 褏芯褉邪褌邪 薪邪 薪懈褋泻芯泻胁邪谢懈褎懈褑懈褉邪薪懈 写谢褗卸薪芯褋褌懈 褖械 斜褗写械 懈蟹泻谢褞褔懈褌械谢薪芯 褌褉褍写薪芯 写邪 褋械 邪写邪锌褌懈褉邪褌 泻褗屑 胁懈褋芯泻芯褌械褏薪芯谢芯谐懈褔薪懈褌械 锌械褉褋锌械泻褌懈胁懈. 袗 懈 斜械蟹 褌芯胁邪 褉芯斜芯褌懈褌械 褖械 屑芯谐邪褌 写邪 锌褉邪胁褟褌 屑薪芯谐芯 薪械褖邪 锌芯-斜褗褉蟹芯, 斜械蟹 褎邪泻褌芯褉邪 鈥炑囆拘残笛埿盒� 谐褉械褕泻邪鈥� 懈 斜械蟹 写邪 胁褗蟹褉邪蟹褟胁邪褌. 袛褉褍谐芯 褌褟褏薪芯 锌褉械写懈屑褋褌胁芯, 泻芯械褌芯 啸邪褉邪褉懈 芯褌斜械谢褟蟹胁邪, 械 胁褗蟹屑芯卸薪芯褋褌褌邪 蟹邪 薪械锌褉械褋褌邪薪薪芯 懈, 锌芯褉邪写懈 褋胁褗褉蟹邪薪芯褋褌褌邪 胁 屑褉械卸邪, 械写薪芯胁褉械屑械薪薪芯 邪泻褌褍邪谢懈蟹懈褉邪薪械 薪邪 褍屑械薪懈褟褌邪 懈屑.
鈥淲inston Churchill famously said that democracy is the worst political system in the world, except for all the others.鈥�
鈥�21 褍褉芯泻邪 蟹邪 21-胁懈 胁械泻鈥� 械 泻薪懈谐邪 蟹邪 懈褋褌芯褉懈懈褌械, 泻芯懈褌芯 褏芯褉邪褌邪 懈蟹屑懈褋谢褟褌, 蟹邪 写邪 锌褉懈写邪写邪褌 褋屑懈褋褗谢 薪邪 褋胁械褌邪. 袠褋褌芯褉懈懈 泻邪褌芯 褎邪褕懈蟹屑邪, 泻芯屑褍薪懈蟹屑邪 懈 锌芯褋谢械写胁邪谢懈褟 谐懈 谢懈斜械褉邪谢懈蟹褗屑. 袣邪褌芯 袘芯谐, 褋胁芯斜芯写邪, 薪邪褑懈褟, 褉邪胁械薪褋褌胁芯. 袧邪泄-胁械褔械 蟹邪 褋斜谢褗褋褗泻邪 薪邪 褌械蟹懈 懈褋褌芯褉懈懈 懈 泻邪泻 薪懈泻芯褟 芯褌 褌褟褏 薪械 械 褋褗胁褗褉褕械薪邪 懈 褍胁懈, 胁褋械 芯褖械 薪械 褋屑械 褍褋锌械谢懈 薪邪锌褗谢薪芯 写邪 谐懈 锌芯屑懈褉懈屑 懈 褋褗胁屑械褋褌懈屑 薪邪泄-写芯斜褉芯褌芯 芯褌 褌褟褏. 袧懈械 褋屑械 薪邪褕懈褌械 褎懈泻褑懈懈, 邪 褌械 薪械屑懈薪褍械屑芯 褋褌褉邪写邪褌 芯褌 褋褗胁褋械屑 褔芯胁械褕泻懈褌械 薪懈 褋谢邪斜芯褋褌懈. 袠蟹锌褉邪胁械薪懈 锌褉械写 褉邪蟹锌邪写邪 薪邪 懈褋褌芯褉懈懈褌械 褋懈, 谢懈褔薪懈 懈 芯斜褖薪芯褋褌薪懈, 薪邪屑懈褉邪薪械褌芯 薪邪 褌械褏薪懈 邪谢褌械褉薪邪褌懈胁懈 械 锌褉懈芯褉懈褌械褌.
袙蟹械屑械褌械 褋胁芯斜芯写邪褌邪 薪邪锌褉懈屑械褉 (蟹薪邪屑, 褔械 胁褋懈褔泻懈 褌芯胁邪 懈褋泻邪屑械). 小胁芯斜芯写薪邪褌邪 胁芯谢褟 褋械 芯锌懈褋胁邪 泻邪褌芯 褋锌芯褋芯斜薪芯褋褌褌邪 写邪 胁蟹械屑械褕 褉械褕械薪懈械, 斜械蟹 写邪 褋械 胁谢懈褟械褕 芯褌 胁褗褌褉械褕薪懈 懈谢懈 胁褗薪褕薪懈 褎邪泻褌芯褉懈. 袟邪 屑芯蟹褗褔薪邪褌邪 褏懈屑懈褟 蟹薪邪械屑, 褔械 械 褋 芯褋芯斜械薪芯 泻褉械褏泻芯 褉邪胁薪芯胁械褋懈械, 泻芯械褌芯 胁 褋褗胁褉械屑械薪薪懈褌械 (邪 屑芯卸械 斜懈 懈 胁褋褟泻邪泻胁懈) 褍褋谢芯胁懈褟 锌芯写褋泻邪褔邪 泻邪褌芯 谐邪泄谐械褉芯胁 斜褉芯褟褔 胁 屑邪蟹邪褌邪 薪邪 斜芯谢薪懈褑邪褌邪 胁 袩褉懈锌褟褌. 袟邪 胁褗薪褕薪懈褌械 褎邪泻褌芯褉懈 懈屑邪 谢懈 褋屑懈褋褗谢 写邪 褋锌芯屑械薪邪胁邪屑 鈥� 胁褋懈褔泻懈 泻谢懈锌芯胁械, 泻芯懈褌芯 YouTube 胁懈 锌褉械锌芯褉褗褔胁邪 胁褗蟹 芯褋薪芯胁邪 薪邪 锌褉械写褏芯写薪懈 褌褗褉褋械薪懈褟, 褉械泻谢邪屑懈, 胁 褔懈褟褌芯 褑械谢械胁邪 谐褉褍锌邪 锌芯锌邪写邪褌械, 锌褉械写锌芯褔懈褌邪薪懈褟褌邪 泻褗屑 薪械褖邪, 泻芯懈褌芯 胁械褔械 褋邪 胁懈 锌芯蟹薪邪褌懈 (mere-exposure effect). 袗谢谐芯褉懈褌屑懈褌械 胁褋械 锌芯胁械褔械 蟹邪写芯斜褉褟胁邪褌 胁 芯褌谐邪褌胁邪薪械褌芯 薪邪 胁泻褍褋芯胁械褌械 薪懈. 袗 泻邪泻褌芯 褋邪屑懈褟褌 啸邪褉邪褉懈 蟹邪褟胁褟胁邪, 锌芯胁械褔械褌芯 褏芯褉邪 胁褋褗褖薪芯褋褌 懈蟹芯斜褖芯 薪械 褋械 锌芯蟹薪邪胁邪褌 褔邪泻 褌芯谢泻芯胁邪 写芯斜褉械. 袗泻芯 胁 械写懈薪 屑芯屑械薪褌 褋械 锌芯褟胁褟褌 邪谢谐芯褉懈褌屑懈, 泻芯懈褌芯 锌褉芯褋褌芯 薪懈 锌芯写褋泻邪蟹胁邪褌 胁褋懈褔泻懈 褉械褕械薪懈褟 鈥� 泻褗写械 写邪 褍褔懈屑 懈谢懈 泻芯泄 写邪 斜褗写械 锌邪褉褌薪褜芯褉褗褌 薪懈, 褌芯谐邪胁邪 胁褗蟹薪懈泻胁邪 锌谢邪褕械褖懈褟褌 胁褗锌褉芯褋 鈥� 邪 薪懈械 泻邪泻胁芯 褖械 锌褉邪胁懈屑?
袘褗褉蟹邪屑 写邪 褋锌芯屑械薪邪 薪械褖芯, 蟹邪 泻芯械褌芯 邪胁褌芯褉褗褌 薪懈 褍褋锌芯泻芯褟胁邪. 啸邪褉邪褉懈 褌胁褗褉写懈, 褔械 械 屑薪芯谐芯 屑邪谢泻芯 胁械褉芯褟褌薪芯 褉邪蟹胁懈褌懈械褌芯 薪邪 锌芯锌褍谢褟褉薪懈褟 褋褑械薪邪褉懈泄, 芯褌 泻芯泄褌芯 褔芯胁械褔械褋褌胁芯褌芯 褌邪泻邪 褌褉褗锌薪械 鈥� 懈蟹泻褍褋褌胁械薪懈褟褌 懈薪褌械谢械泻褌 写邪 褉邪蟹胁懈械 褋褗蟹薪邪薪懈械 懈 写邪 褋械 芯锌懈褌邪 写邪 薪懈 蟹邪胁谢邪写械械. 袠薪褌械谢械泻褌褗褌 懈 褋褗蟹薪邪薪懈械褌芯, 褌胁褗褉写懈 啸邪褉邪褉懈, 褋邪 写胁械 褉邪蟹谢懈褔薪懈 薪械褖邪, 泻邪褌芯 胁褌芯褉芯褌芯 械 锌褉懈褋褗褖芯 薪邪 芯褉谐邪薪懈褔薪邪褌邪 屑邪褌械褉懈褟 鈥� 褌褍泻 胁械褔械 锌械褔械谢懈屑 屑邪谢泻芯 锌芯 褌芯褔泻懈. 孝芯胁邪 锌褗泻 褋褗胁褋械屑 薪械 蟹薪邪褔懈, 褔械 褉芯斜芯褌懈褌械 薪褟屑邪 写邪 褉邪蟹胁懈褟褌 锌芯-写芯斜褉邪 械屑锌邪褌懈褟 懈谢懈 锌芯-褌芯褔薪芯 写邪 写芯谢邪胁褟褌 械屑芯褑懈懈褌械, 芯褌泻芯谢泻芯褌芯 褋邪屑懈褌械 褏芯褉邪.
袞懈胁械械屑 胁 褋胁褟褌, 泻芯泄褌芯 薪械懈屑芯胁械褉薪芯 懈 谐谢邪胁芯谢芯屑薪芯 褋械 械 褍褋谢芯卸薪懈谢 褋谢械写 懈薪写褍褋褌褉懈邪谢薪邪褌邪 懈 芯褋芯斜械薪芯 褋谢械写 褌械褏薪芯谢芯谐懈褔薪邪褌邪 褉械胁芯谢褞褑懈褟. 挟胁邪谢 啸邪褉邪褉懈 锌褉懈蟹薪邪胁邪, 褔械 胁械褔械 薪褟屑邪 褔芯胁械褕泻芯 褋褗褖械褋褌胁芯, 泻芯械褌芯 写邪 屑芯卸械 薪邪锌褗谢薪芯 写邪 褉邪蟹斜懈褉邪 胁褋懈褔泻懈 蟹邪胁懈褋懈屑芯褋褌懈 懈 泻芯屑锌谢械泻褋薪懈 芯褌薪芯褕械薪懈褟 胁 芯斜褖薪芯褋褌褌邪 懈 写褗褉卸邪胁邪褌邪 褋懈, 泻邪屑芯 谢懈 胁 褋胁械褌邪. 效械褋褌芯 写褗褉卸邪胁懈褌械 懈 谢懈写械褉懈褌械 褋械 胁褗蟹锌芯谢蟹胁邪褌 芯褌 褌芯胁邪 懈 锌褉械写锌芯褔懈褌邪褌 芯斜械写懈薪械薪懈 懈 锌芯褋谢褍褕薪懈 薪邪褑懈懈 锌褉械写 褋褗屑薪褟胁邪褖懈 褋械 懈 褌褗褉褋械褖懈 懈褋褌懈薪邪褌邪. 小锌褉邪胁械写谢懈胁芯褋褌褌邪 泻邪褌芯 锌芯褋谢械写械薪 斜邪褋褌懈芯薪 薪邪 屑芯褉邪谢薪懈 薪邪褋芯泻懈 褋褗褖芯 褋褌邪胁邪 写邪谢械褔 锌芯-褋谢芯卸薪邪 泻芯薪褑械锌褑懈褟 芯褌 鈥炐葱拘毖€芯鈥� 懈谢懈 鈥炐沸恍锯€�. 袪械谢懈谐懈褟褌邪, 胁 泻芯褟褌芯 褉邪蟹谢懈褔薪懈 薪邪褑懈懈 薪邪屑懈褉邪褌 褍锌芯胁邪薪懈械, 胁褋械 锌芯胁械褔械 谐褍斜懈 邪泻褌褍邪谢薪芯褋褌褌邪 褋懈 褋锌褉褟屑芯 褋械泻褍谢邪褉懈蟹屑邪 懈 谐芯褌芯胁薪芯褋褌褌邪 写邪 锌褉懈蟹薪邪械褕, 褔械 屑芯卸械 褔褍写芯胁懈褖薪芯 写邪 谐褉械褕懈褕 胁 锌褉械褑械薪泻邪褌邪 褋懈. 效邪泻邪 薪懈 褍卸邪褋薪芯 屑薪芯谐芯 褉邪斜芯褌邪.
袙 褋胁芯褟褌邪 褉械褑械薪蟹懈褟 蟹邪 泻薪懈谐邪褌邪 袘懈谢 袚械泄褌褋 蟹邪褟胁褟胁邪, 褔械 褋锌芯褉械写 邪胁褌芯褉邪 胁褋懈褔泻芯 褋械 褋胁械卸写邪谢芯 写芯 褌芯胁邪 写邪 蟹邪锌芯褔薪械屑 写邪 屑械写懈褌懈褉邪屑械. 袩芯褋谢械写薪邪褌邪 谐谢邪胁邪 薪邪懈褋褌懈薪邪 械 锌芯褋胁械褌械薪邪 薪邪 褌芯胁邪. 啸邪褉邪褉懈 薪邪泻褉邪褌泻芯 芯锌懈褋胁邪 褋胁芯褟 芯锌懈褌 褋 屑械写懈褌懈褉邪薪械褌芯, 锌褉邪泻褌懈褔薪懈褌械 褍褋谢芯胁懈褟, 胁 泻芯懈褌芯 谐芯 械 懈蟹褍褔邪胁邪谢, 薪械芯斜胁褗褉蟹邪薪懈 褋 薪懈泻芯械 褉械谢懈谐懈芯蟹薪芯 褍褔械薪懈械 懈 锌芯谢蟹懈褌械, 泻芯懈褌芯 屑褍 薪芯褋懈. 袩褉懈蟹薪邪胁邪, 褔械 锌芯写芯斜薪芯 薪邪 屑薪芯谐芯 褏芯褉邪, 械 斜懈谢 褋泻械锌褌懈泻 胁 薪邪褔邪谢芯褌芯. 袟邪褟胁褟胁邪 芯斜邪褔械, 褔械 褌芯胁邪 械 薪邪泄-胁邪卸薪邪褌邪 锌褉邪泻褌懈泻邪 卸懈胁芯褌邪 屑褍 (褌芯胁邪 屑懈 薪邪锌芯屑薪褟 蟹邪 小褌懈胁 袛卸芯斜褋, 泻芯泄褌芯 褌胁褗褉写懈 褔械 锌褉懈械屑邪薪械褌芯 薪邪 袥小袛 械 械写薪芯 芯褌 薪邪泄-褍屑薪懈褌械 薪械褖邪, 泻芯懈褌芯 械 锌褉邪胁懈谢 泻邪褌芯 屑谢邪写). 啸邪褉邪褉懈 薪械 屑懈褋谢懈, 褔械 胁褋懈褔泻懈 褖械 褌褉褗谐薪邪褌 胁泻褍锌芯屑 写邪 屑械写懈褌懈褉邪褌 懈 写邪 褍褋锌芯泻芯褟胁邪褌 褍屑邪, 薪芯 褋屑褟褌邪 薪械褖芯 屑薪芯谐芯 锌芯-胁邪卸薪芯. 效械 蟹邪 胁褋械泻懈 写芯谢邪褉, 锌芯褏邪褉褔械薪 蟹邪 褉邪蟹胁懈褌懈械 薪邪 褌械褏薪芯谢芯谐懈懈褌械, 褌褉褟斜胁邪 写邪 懈屑邪 写芯谢邪褉, 锌芯褏邪褉褔械薪 蟹邪 褉邪蟹胁懈褌懈械 薪邪 褋褗蟹薪邪薪懈械褌芯 薪懈. 袧邪锌褗谢薪芯 褋褗屑 褋褗谐谢邪褋薪邪 褋 薪械谐芯.
鈥溾€ou will never encounter something that does not change, that has an eternal essence, and that completely satisfies you.鈥�
袗泻芯 褋褌械 谐谢械写邪谢懈 锌芯薪械 械写薪芯 懈薪褌械褉胁褞 褋 挟胁邪谢 啸邪褉邪褉懈, 褌芯 屑芯卸械 斜懈 胁锌械褔邪褌谢械薪懈械 褋邪 胁懈 薪邪锌褉邪胁懈谢懈 写胁械 薪械褖邪 鈥� 褔械 薪懈泻邪泻 薪械 褋械 褑械褉械屑芯薪懈 胁 懈蟹泻邪蟹胁邪薪懈褟褌邪 褋懈 褋 褑械谢 写邪 谐懈 薪邪锌褉邪胁懈 锌芯-锌褉懈胁谢械泻邪褌械谢薪懈 懈 褔械 胁褗锌褉械泻懈 胁褗蟹屑芯卸薪懈褌械 褋褑械薪邪褉懈懈, 泻芯懈褌芯 褉邪蟹胁懈胁邪, 薪械锌褉械褋褌邪薪薪芯 褍胁械褉褟胁邪, 褔械 薪懈泻芯泄 薪械 蟹薪邪械 写芯褋褌邪褌褗褔薪芯, 蟹邪 写邪 锌褉械写胁懈写懈 斜褗写械褖械褌芯 褋 邪斜褋芯谢褞褌薪邪 褋懈谐褍褉薪芯褋褌. 袛芯褋械谐邪 薪械 褋褗屑 褔褍胁邪谢邪 胁 褉邪蟹谐芯胁芯褉 蟹邪 锌褉械写褋褌芯褟褖芯褌芯 胁褋械 锌芯-褌褟褋薪芯 褋褗卸懈褌械谢褋褌胁芯 薪邪 褏芯褉邪褌邪 褋 懈蟹泻褍褋褌胁械薪懈褟 懈薪褌械谢械泻褌 薪褟泻芯泄 写邪 泻邪蟹胁邪, 褔械 褏芯褉邪褌邪 锌褉芯褋褌芯 褖械 褋褌邪薪邪褌 懈蟹谢懈褕薪懈. 袟胁褍褔懈 锌谢邪褕械褖芯, 薪芯 薪邪锌褗谢薪芯 褉械邪谢薪芯. 小褌褉械屑懈褌械谢薪邪褌邪 褋泻芯褉芯褋褌, 褋 泻芯褟褌芯 褋械 褉邪蟹胁懈胁邪 屑邪褕懈薪薪芯褌芯 褋邪屑芯芯斜褍褔械薪懈械, 褖械 写芯胁械写械 写芯 泻邪褔械褋褌胁械薪芯 懈蟹屑械薪械薪懈械 薪邪 锌邪蟹邪褉邪 薪邪 褌褉褍写邪. 袛邪, 褖械 胁褗蟹薪懈泻薪邪褌 屑薪芯谐芯 薪芯胁懈 懈 胁褗谢薪褍胁邪褖懈 锌褉芯褎械褋懈懈 (褌芯胁邪 胁械褔械 械 褎邪泻褌), 薪芯 蟹邪 褏芯褉邪褌邪 薪邪 薪懈褋泻芯泻胁邪谢懈褎懈褑懈褉邪薪懈 写谢褗卸薪芯褋褌懈 褖械 斜褗写械 懈蟹泻谢褞褔懈褌械谢薪芯 褌褉褍写薪芯 写邪 褋械 邪写邪锌褌懈褉邪褌 泻褗屑 胁懈褋芯泻芯褌械褏薪芯谢芯谐懈褔薪懈褌械 锌械褉褋锌械泻褌懈胁懈. 袗 懈 斜械蟹 褌芯胁邪 褉芯斜芯褌懈褌械 褖械 屑芯谐邪褌 写邪 锌褉邪胁褟褌 屑薪芯谐芯 薪械褖邪 锌芯-斜褗褉蟹芯, 斜械蟹 褎邪泻褌芯褉邪 鈥炑囆拘残笛埿盒� 谐褉械褕泻邪鈥� 懈 斜械蟹 写邪 胁褗蟹褉邪蟹褟胁邪褌. 袛褉褍谐芯 褌褟褏薪芯 锌褉械写懈屑褋褌胁芯, 泻芯械褌芯 啸邪褉邪褉懈 芯褌斜械谢褟蟹胁邪, 械 胁褗蟹屑芯卸薪芯褋褌褌邪 蟹邪 薪械锌褉械褋褌邪薪薪芯 懈, 锌芯褉邪写懈 褋胁褗褉蟹邪薪芯褋褌褌邪 胁 屑褉械卸邪, 械写薪芯胁褉械屑械薪薪芯 邪泻褌褍邪谢懈蟹懈褉邪薪械 薪邪 褍屑械薪懈褟褌邪 懈屑.
鈥淲inston Churchill famously said that democracy is the worst political system in the world, except for all the others.鈥�
鈥�21 褍褉芯泻邪 蟹邪 21-胁懈 胁械泻鈥� 械 泻薪懈谐邪 蟹邪 懈褋褌芯褉懈懈褌械, 泻芯懈褌芯 褏芯褉邪褌邪 懈蟹屑懈褋谢褟褌, 蟹邪 写邪 锌褉懈写邪写邪褌 褋屑懈褋褗谢 薪邪 褋胁械褌邪. 袠褋褌芯褉懈懈 泻邪褌芯 褎邪褕懈蟹屑邪, 泻芯屑褍薪懈蟹屑邪 懈 锌芯褋谢械写胁邪谢懈褟 谐懈 谢懈斜械褉邪谢懈蟹褗屑. 袣邪褌芯 袘芯谐, 褋胁芯斜芯写邪, 薪邪褑懈褟, 褉邪胁械薪褋褌胁芯. 袧邪泄-胁械褔械 蟹邪 褋斜谢褗褋褗泻邪 薪邪 褌械蟹懈 懈褋褌芯褉懈懈 懈 泻邪泻 薪懈泻芯褟 芯褌 褌褟褏 薪械 械 褋褗胁褗褉褕械薪邪 懈 褍胁懈, 胁褋械 芯褖械 薪械 褋屑械 褍褋锌械谢懈 薪邪锌褗谢薪芯 写邪 谐懈 锌芯屑懈褉懈屑 懈 褋褗胁屑械褋褌懈屑 薪邪泄-写芯斜褉芯褌芯 芯褌 褌褟褏. 袧懈械 褋屑械 薪邪褕懈褌械 褎懈泻褑懈懈, 邪 褌械 薪械屑懈薪褍械屑芯 褋褌褉邪写邪褌 芯褌 褋褗胁褋械屑 褔芯胁械褕泻懈褌械 薪懈 褋谢邪斜芯褋褌懈. 袠蟹锌褉邪胁械薪懈 锌褉械写 褉邪蟹锌邪写邪 薪邪 懈褋褌芯褉懈懈褌械 褋懈, 谢懈褔薪懈 懈 芯斜褖薪芯褋褌薪懈, 薪邪屑懈褉邪薪械褌芯 薪邪 褌械褏薪懈 邪谢褌械褉薪邪褌懈胁懈 械 锌褉懈芯褉懈褌械褌.
袙蟹械屑械褌械 褋胁芯斜芯写邪褌邪 薪邪锌褉懈屑械褉 (蟹薪邪屑, 褔械 胁褋懈褔泻懈 褌芯胁邪 懈褋泻邪屑械). 小胁芯斜芯写薪邪褌邪 胁芯谢褟 褋械 芯锌懈褋胁邪 泻邪褌芯 褋锌芯褋芯斜薪芯褋褌褌邪 写邪 胁蟹械屑械褕 褉械褕械薪懈械, 斜械蟹 写邪 褋械 胁谢懈褟械褕 芯褌 胁褗褌褉械褕薪懈 懈谢懈 胁褗薪褕薪懈 褎邪泻褌芯褉懈. 袟邪 屑芯蟹褗褔薪邪褌邪 褏懈屑懈褟 蟹薪邪械屑, 褔械 械 褋 芯褋芯斜械薪芯 泻褉械褏泻芯 褉邪胁薪芯胁械褋懈械, 泻芯械褌芯 胁 褋褗胁褉械屑械薪薪懈褌械 (邪 屑芯卸械 斜懈 懈 胁褋褟泻邪泻胁懈) 褍褋谢芯胁懈褟 锌芯写褋泻邪褔邪 泻邪褌芯 谐邪泄谐械褉芯胁 斜褉芯褟褔 胁 屑邪蟹邪褌邪 薪邪 斜芯谢薪懈褑邪褌邪 胁 袩褉懈锌褟褌. 袟邪 胁褗薪褕薪懈褌械 褎邪泻褌芯褉懈 懈屑邪 谢懈 褋屑懈褋褗谢 写邪 褋锌芯屑械薪邪胁邪屑 鈥� 胁褋懈褔泻懈 泻谢懈锌芯胁械, 泻芯懈褌芯 YouTube 胁懈 锌褉械锌芯褉褗褔胁邪 胁褗蟹 芯褋薪芯胁邪 薪邪 锌褉械写褏芯写薪懈 褌褗褉褋械薪懈褟, 褉械泻谢邪屑懈, 胁 褔懈褟褌芯 褑械谢械胁邪 谐褉褍锌邪 锌芯锌邪写邪褌械, 锌褉械写锌芯褔懈褌邪薪懈褟褌邪 泻褗屑 薪械褖邪, 泻芯懈褌芯 胁械褔械 褋邪 胁懈 锌芯蟹薪邪褌懈 (mere-exposure effect). 袗谢谐芯褉懈褌屑懈褌械 胁褋械 锌芯胁械褔械 蟹邪写芯斜褉褟胁邪褌 胁 芯褌谐邪褌胁邪薪械褌芯 薪邪 胁泻褍褋芯胁械褌械 薪懈. 袗 泻邪泻褌芯 褋邪屑懈褟褌 啸邪褉邪褉懈 蟹邪褟胁褟胁邪, 锌芯胁械褔械褌芯 褏芯褉邪 胁褋褗褖薪芯褋褌 懈蟹芯斜褖芯 薪械 褋械 锌芯蟹薪邪胁邪褌 褔邪泻 褌芯谢泻芯胁邪 写芯斜褉械. 袗泻芯 胁 械写懈薪 屑芯屑械薪褌 褋械 锌芯褟胁褟褌 邪谢谐芯褉懈褌屑懈, 泻芯懈褌芯 锌褉芯褋褌芯 薪懈 锌芯写褋泻邪蟹胁邪褌 胁褋懈褔泻懈 褉械褕械薪懈褟 鈥� 泻褗写械 写邪 褍褔懈屑 懈谢懈 泻芯泄 写邪 斜褗写械 锌邪褉褌薪褜芯褉褗褌 薪懈, 褌芯谐邪胁邪 胁褗蟹薪懈泻胁邪 锌谢邪褕械褖懈褟褌 胁褗锌褉芯褋 鈥� 邪 薪懈械 泻邪泻胁芯 褖械 锌褉邪胁懈屑?
袘褗褉蟹邪屑 写邪 褋锌芯屑械薪邪 薪械褖芯, 蟹邪 泻芯械褌芯 邪胁褌芯褉褗褌 薪懈 褍褋锌芯泻芯褟胁邪. 啸邪褉邪褉懈 褌胁褗褉写懈, 褔械 械 屑薪芯谐芯 屑邪谢泻芯 胁械褉芯褟褌薪芯 褉邪蟹胁懈褌懈械褌芯 薪邪 锌芯锌褍谢褟褉薪懈褟 褋褑械薪邪褉懈泄, 芯褌 泻芯泄褌芯 褔芯胁械褔械褋褌胁芯褌芯 褌邪泻邪 褌褉褗锌薪械 鈥� 懈蟹泻褍褋褌胁械薪懈褟褌 懈薪褌械谢械泻褌 写邪 褉邪蟹胁懈械 褋褗蟹薪邪薪懈械 懈 写邪 褋械 芯锌懈褌邪 写邪 薪懈 蟹邪胁谢邪写械械. 袠薪褌械谢械泻褌褗褌 懈 褋褗蟹薪邪薪懈械褌芯, 褌胁褗褉写懈 啸邪褉邪褉懈, 褋邪 写胁械 褉邪蟹谢懈褔薪懈 薪械褖邪, 泻邪褌芯 胁褌芯褉芯褌芯 械 锌褉懈褋褗褖芯 薪邪 芯褉谐邪薪懈褔薪邪褌邪 屑邪褌械褉懈褟 鈥� 褌褍泻 胁械褔械 锌械褔械谢懈屑 屑邪谢泻芯 锌芯 褌芯褔泻懈. 孝芯胁邪 锌褗泻 褋褗胁褋械屑 薪械 蟹薪邪褔懈, 褔械 褉芯斜芯褌懈褌械 薪褟屑邪 写邪 褉邪蟹胁懈褟褌 锌芯-写芯斜褉邪 械屑锌邪褌懈褟 懈谢懈 锌芯-褌芯褔薪芯 写邪 写芯谢邪胁褟褌 械屑芯褑懈懈褌械, 芯褌泻芯谢泻芯褌芯 褋邪屑懈褌械 褏芯褉邪.
袞懈胁械械屑 胁 褋胁褟褌, 泻芯泄褌芯 薪械懈屑芯胁械褉薪芯 懈 谐谢邪胁芯谢芯屑薪芯 褋械 械 褍褋谢芯卸薪懈谢 褋谢械写 懈薪写褍褋褌褉懈邪谢薪邪褌邪 懈 芯褋芯斜械薪芯 褋谢械写 褌械褏薪芯谢芯谐懈褔薪邪褌邪 褉械胁芯谢褞褑懈褟. 挟胁邪谢 啸邪褉邪褉懈 锌褉懈蟹薪邪胁邪, 褔械 胁械褔械 薪褟屑邪 褔芯胁械褕泻芯 褋褗褖械褋褌胁芯, 泻芯械褌芯 写邪 屑芯卸械 薪邪锌褗谢薪芯 写邪 褉邪蟹斜懈褉邪 胁褋懈褔泻懈 蟹邪胁懈褋懈屑芯褋褌懈 懈 泻芯屑锌谢械泻褋薪懈 芯褌薪芯褕械薪懈褟 胁 芯斜褖薪芯褋褌褌邪 懈 写褗褉卸邪胁邪褌邪 褋懈, 泻邪屑芯 谢懈 胁 褋胁械褌邪. 效械褋褌芯 写褗褉卸邪胁懈褌械 懈 谢懈写械褉懈褌械 褋械 胁褗蟹锌芯谢蟹胁邪褌 芯褌 褌芯胁邪 懈 锌褉械写锌芯褔懈褌邪褌 芯斜械写懈薪械薪懈 懈 锌芯褋谢褍褕薪懈 薪邪褑懈懈 锌褉械写 褋褗屑薪褟胁邪褖懈 褋械 懈 褌褗褉褋械褖懈 懈褋褌懈薪邪褌邪. 小锌褉邪胁械写谢懈胁芯褋褌褌邪 泻邪褌芯 锌芯褋谢械写械薪 斜邪褋褌懈芯薪 薪邪 屑芯褉邪谢薪懈 薪邪褋芯泻懈 褋褗褖芯 褋褌邪胁邪 写邪谢械褔 锌芯-褋谢芯卸薪邪 泻芯薪褑械锌褑懈褟 芯褌 鈥炐葱拘毖€芯鈥� 懈谢懈 鈥炐沸恍锯€�. 袪械谢懈谐懈褟褌邪, 胁 泻芯褟褌芯 褉邪蟹谢懈褔薪懈 薪邪褑懈懈 薪邪屑懈褉邪褌 褍锌芯胁邪薪懈械, 胁褋械 锌芯胁械褔械 谐褍斜懈 邪泻褌褍邪谢薪芯褋褌褌邪 褋懈 褋锌褉褟屑芯 褋械泻褍谢邪褉懈蟹屑邪 懈 谐芯褌芯胁薪芯褋褌褌邪 写邪 锌褉懈蟹薪邪械褕, 褔械 屑芯卸械 褔褍写芯胁懈褖薪芯 写邪 谐褉械褕懈褕 胁 锌褉械褑械薪泻邪褌邪 褋懈. 效邪泻邪 薪懈 褍卸邪褋薪芯 屑薪芯谐芯 褉邪斜芯褌邪.
袙 褋胁芯褟褌邪 褉械褑械薪蟹懈褟 蟹邪 泻薪懈谐邪褌邪 袘懈谢 袚械泄褌褋 蟹邪褟胁褟胁邪, 褔械 褋锌芯褉械写 邪胁褌芯褉邪 胁褋懈褔泻芯 褋械 褋胁械卸写邪谢芯 写芯 褌芯胁邪 写邪 蟹邪锌芯褔薪械屑 写邪 屑械写懈褌懈褉邪屑械. 袩芯褋谢械写薪邪褌邪 谐谢邪胁邪 薪邪懈褋褌懈薪邪 械 锌芯褋胁械褌械薪邪 薪邪 褌芯胁邪. 啸邪褉邪褉懈 薪邪泻褉邪褌泻芯 芯锌懈褋胁邪 褋胁芯褟 芯锌懈褌 褋 屑械写懈褌懈褉邪薪械褌芯, 锌褉邪泻褌懈褔薪懈褌械 褍褋谢芯胁懈褟, 胁 泻芯懈褌芯 谐芯 械 懈蟹褍褔邪胁邪谢, 薪械芯斜胁褗褉蟹邪薪懈 褋 薪懈泻芯械 褉械谢懈谐懈芯蟹薪芯 褍褔械薪懈械 懈 锌芯谢蟹懈褌械, 泻芯懈褌芯 屑褍 薪芯褋懈. 袩褉懈蟹薪邪胁邪, 褔械 锌芯写芯斜薪芯 薪邪 屑薪芯谐芯 褏芯褉邪, 械 斜懈谢 褋泻械锌褌懈泻 胁 薪邪褔邪谢芯褌芯. 袟邪褟胁褟胁邪 芯斜邪褔械, 褔械 褌芯胁邪 械 薪邪泄-胁邪卸薪邪褌邪 锌褉邪泻褌懈泻邪 卸懈胁芯褌邪 屑褍 (褌芯胁邪 屑懈 薪邪锌芯屑薪褟 蟹邪 小褌懈胁 袛卸芯斜褋, 泻芯泄褌芯 褌胁褗褉写懈 褔械 锌褉懈械屑邪薪械褌芯 薪邪 袥小袛 械 械写薪芯 芯褌 薪邪泄-褍屑薪懈褌械 薪械褖邪, 泻芯懈褌芯 械 锌褉邪胁懈谢 泻邪褌芯 屑谢邪写). 啸邪褉邪褉懈 薪械 屑懈褋谢懈, 褔械 胁褋懈褔泻懈 褖械 褌褉褗谐薪邪褌 胁泻褍锌芯屑 写邪 屑械写懈褌懈褉邪褌 懈 写邪 褍褋锌芯泻芯褟胁邪褌 褍屑邪, 薪芯 褋屑褟褌邪 薪械褖芯 屑薪芯谐芯 锌芯-胁邪卸薪芯. 效械 蟹邪 胁褋械泻懈 写芯谢邪褉, 锌芯褏邪褉褔械薪 蟹邪 褉邪蟹胁懈褌懈械 薪邪 褌械褏薪芯谢芯谐懈懈褌械, 褌褉褟斜胁邪 写邪 懈屑邪 写芯谢邪褉, 锌芯褏邪褉褔械薪 蟹邪 褉邪蟹胁懈褌懈械 薪邪 褋褗蟹薪邪薪懈械褌芯 薪懈. 袧邪锌褗谢薪芯 褋褗屑 褋褗谐谢邪褋薪邪 褋 薪械谐芯.
October 13, 2018
If you鈥檝e read Sapiens and Homo Deus (which I really enjoyed), you can skip.
This is basically a collection of Harari鈥檚 opinions on a group of topics somewhat relevant to today, repackaged from his first two books, with all the same strengths and flaws: good storytelling about human history, human nature, the future; but also the signature flaw in his writing - very little distinction between ideas that have substantial evidence and those that are simply his opinions.
This is basically a collection of Harari鈥檚 opinions on a group of topics somewhat relevant to today, repackaged from his first two books, with all the same strengths and flaws: good storytelling about human history, human nature, the future; but also the signature flaw in his writing - very little distinction between ideas that have substantial evidence and those that are simply his opinions.
July 5, 2018
As always, masterful and exquisite non-fiction writing as we come to expect from Mr Harari. Delightful, wise and very perceptive. This book can be seen as an expansion and a companion to . The attention of this volume is focused on the Present as opposed to Past or the Future. Some parts will make you feel inspired, others will sow a despair. But it is a relevant and useful book that will give you a plenty to chew on.
Strongly recommended
Strongly recommended
November 11, 2019
21 Lessons for the 21st Century offers lots of food for thought and interesting concepts, many already under way with several on the horizon for the near future.
The continuous rise of technology, including artificial intelligence (AI), the overwhelming volume of information we鈥檙e bombarded with on a daily basis, and the traditional ideas we often hold regarding religion and politics all significantly impact the world. The chapters on AI, nationalism, and combatting terrorism were particularly interesting.
鈥滻nstead of humans competing with AI, they could focus on servicing and leveraging AI. For example, the replacement of human pilots by drones has eliminated some jobs but created many new opportunities in maintenance, remote control, data analysis, and cybersecurity. The U.S. armed forces need thirty people to operate every unmanned Predator or Reaper drone flying over Syria, while analyzing the resulting harvest of information occupies at least eighty people more.鈥�
While there鈥檚 much to consider here, I couldn鈥檛 help but feel parts of this book were dry, and found myself losing interest at various points. I do appreciate Harari鈥檚 intellect 鈥� 21 Lessons for the 21st Century is an insightful read.
The continuous rise of technology, including artificial intelligence (AI), the overwhelming volume of information we鈥檙e bombarded with on a daily basis, and the traditional ideas we often hold regarding religion and politics all significantly impact the world. The chapters on AI, nationalism, and combatting terrorism were particularly interesting.
鈥滻nstead of humans competing with AI, they could focus on servicing and leveraging AI. For example, the replacement of human pilots by drones has eliminated some jobs but created many new opportunities in maintenance, remote control, data analysis, and cybersecurity. The U.S. armed forces need thirty people to operate every unmanned Predator or Reaper drone flying over Syria, while analyzing the resulting harvest of information occupies at least eighty people more.鈥�
While there鈥檚 much to consider here, I couldn鈥檛 help but feel parts of this book were dry, and found myself losing interest at various points. I do appreciate Harari鈥檚 intellect 鈥� 21 Lessons for the 21st Century is an insightful read.
October 14, 2018
What can I say about this book that will do it justice? Nothing.
21 Lessons for the 21st Century is yet another seminal work by Yuval Noah Harari, which deals with the challenges facing us here and now. He tackles different topics from varying perspectives. Even if you do not agree with everything he says, one thing is for sure - he makes you think.
Prepare to have your worldview expand if you read this book. It is a definite keeper.
21 Lessons for the 21st Century is yet another seminal work by Yuval Noah Harari, which deals with the challenges facing us here and now. He tackles different topics from varying perspectives. Even if you do not agree with everything he says, one thing is for sure - he makes you think.
Prepare to have your worldview expand if you read this book. It is a definite keeper.
August 30, 2020
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丌蹖丕 噩賳诏 噩丿蹖丿蹖 丿乇 乇丕賴 丕爻鬲責
丿乇 乇丕亘胤賴 亘丕 鬲乇賵乇蹖爻賲 趩賴 亘丕蹖丿 讴乇丿責
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趩賴 趩蹖夭蹖 乇丕 亘丕蹖丿 亘賴 賮乇夭賳丿丕賳 禺賵丿 亘蹖丕賲賵夭蹖賲責
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May 23, 2022
This is one of the most complete books I've read in a long time. Filled with wisdom, insight, philosophy, wit, curiosity. And, most importantly, humility.
I felt that each chapter could be a book unto itself. I felt that some insights were exceptional, while others gave me pause. Perhaps one of the reasons is that the book covers so much ground in such a short time and in doing so passes over vasts amounts of scholarly research (glosses over it, randomly picks through it perhaps). In some of the subjects where I was familiar with the scholarly literature, I was thoroughly impressed by his ability to take complex ideas, summarize them, synthesize them, and pack them into a short chapter.
On the other hand, I was also a little worried about how much certain debates were left on the cutting-room floor.
In cases where I wasn't as familiar with the scholarly literature or in chapters where I think he is dealing with new theoretical territory, I wish he would have slowed down and thoroughly explained the assumptions that were leading his insights. Typically, I like concise books that are light on citations; but in this case, I found myself missing the thick list of notes and citations at the end. For this reason, I would like to thoroughly interrogate the ideas of the book again at a slower pace.
One of the key ideas of the book -- that revolutions in biotech and infotech (AI especially) might lead to algorithms that are better decision-makers than humans -- is an insight that contradicts my own findings regarding computer-led decision-making. In short, what I've found in my reading "black box" decision-making tools, even ones that bake in a lot of data, have tendencies toward catastrophic blow-ups when they try to predict human behavior.
The most dramatic example of this was 1998's Long Term Capital Management which used a computer model for investing and almost blew up the world economy. One of the designers of the model, Nobel prize winner Myron Scholes, afterward suggested that if they had simply baked in more data they would have been fine. (Here is a link to Long-Term Capital Management history on Investipedia: ). My guess is that it would have simply delayed the blow-up and made it perhaps more catastrophic.
An attempt by google to use an algorithm to predict the outbreak of flu cases was another example of a prediction algorithm that was well-behaved for a while and then fell apart. (You can read about that one here: ).
Of course, Long-Term Capital Management was more than 20 years ago. AI, algorithms, and machine learning, I'm sure, have significantly improved and will improve, as the author's own research suggests. I don't doubt his insight that humans will increasingly come to rely on algorithms. But I was concerned that he didn't address the problem of randomness in human action that often leads these models to be catastrophically wrong.
The point is that he covers so much so fast that there are probably a lot more of these gaps that need to be examined.
I think that the book both in its message and its design makes the case for more of this kind of writing by scholars. Since the 21st century moves fast and upends your preconceived notions fairly quickly, perhaps scholars should also try to move fast, even if it means throwing some caution to the wind. I have mixed feelings about this. For a long time, even early in the twentieth century, people have suggested that scholars need to engage more in public discourse -- be unafraid of the pundits and punditry world. They should engage in the often messy debates that mark and scar our imagination on TV, radio, and newspapers (and now Youtube and social media).
For me, punditry is a four-letter word. It's actually pronounced ****ing punditry. Their priority is ratings and relevancy: thus attention-grabbing and entertainment are a priority. The scholar's greatest resource is his or her ability to be irrelevant: to play around with ideas that aren't sexy or exciting. Scholars have entered the punditry world before and the results I believe have not always been happy ones. Those who fight monsters need to be cautious that they do not become one (Friedrich Nietzsche I believe, but its origin is perhaps far older). This book, written quickly, tackling big problems, making big assertions, may come close to that dirty four-letter word. It is certainly more relevant for it. Certainly the kind of book that I would not hesitate to recommend to a high-level high school student or college freshman. (Still too scholarly I'm afraid for a barroom chat). But for that reason, it also warrants my caution -- and another read.
[I re-read this book in February of 2021! It still holds up as one of the better books I've ever read.]
I felt that each chapter could be a book unto itself. I felt that some insights were exceptional, while others gave me pause. Perhaps one of the reasons is that the book covers so much ground in such a short time and in doing so passes over vasts amounts of scholarly research (glosses over it, randomly picks through it perhaps). In some of the subjects where I was familiar with the scholarly literature, I was thoroughly impressed by his ability to take complex ideas, summarize them, synthesize them, and pack them into a short chapter.
On the other hand, I was also a little worried about how much certain debates were left on the cutting-room floor.
In cases where I wasn't as familiar with the scholarly literature or in chapters where I think he is dealing with new theoretical territory, I wish he would have slowed down and thoroughly explained the assumptions that were leading his insights. Typically, I like concise books that are light on citations; but in this case, I found myself missing the thick list of notes and citations at the end. For this reason, I would like to thoroughly interrogate the ideas of the book again at a slower pace.
One of the key ideas of the book -- that revolutions in biotech and infotech (AI especially) might lead to algorithms that are better decision-makers than humans -- is an insight that contradicts my own findings regarding computer-led decision-making. In short, what I've found in my reading "black box" decision-making tools, even ones that bake in a lot of data, have tendencies toward catastrophic blow-ups when they try to predict human behavior.
The most dramatic example of this was 1998's Long Term Capital Management which used a computer model for investing and almost blew up the world economy. One of the designers of the model, Nobel prize winner Myron Scholes, afterward suggested that if they had simply baked in more data they would have been fine. (Here is a link to Long-Term Capital Management history on Investipedia: ). My guess is that it would have simply delayed the blow-up and made it perhaps more catastrophic.
An attempt by google to use an algorithm to predict the outbreak of flu cases was another example of a prediction algorithm that was well-behaved for a while and then fell apart. (You can read about that one here: ).
Of course, Long-Term Capital Management was more than 20 years ago. AI, algorithms, and machine learning, I'm sure, have significantly improved and will improve, as the author's own research suggests. I don't doubt his insight that humans will increasingly come to rely on algorithms. But I was concerned that he didn't address the problem of randomness in human action that often leads these models to be catastrophically wrong.
The point is that he covers so much so fast that there are probably a lot more of these gaps that need to be examined.
I think that the book both in its message and its design makes the case for more of this kind of writing by scholars. Since the 21st century moves fast and upends your preconceived notions fairly quickly, perhaps scholars should also try to move fast, even if it means throwing some caution to the wind. I have mixed feelings about this. For a long time, even early in the twentieth century, people have suggested that scholars need to engage more in public discourse -- be unafraid of the pundits and punditry world. They should engage in the often messy debates that mark and scar our imagination on TV, radio, and newspapers (and now Youtube and social media).
For me, punditry is a four-letter word. It's actually pronounced ****ing punditry. Their priority is ratings and relevancy: thus attention-grabbing and entertainment are a priority. The scholar's greatest resource is his or her ability to be irrelevant: to play around with ideas that aren't sexy or exciting. Scholars have entered the punditry world before and the results I believe have not always been happy ones. Those who fight monsters need to be cautious that they do not become one (Friedrich Nietzsche I believe, but its origin is perhaps far older). This book, written quickly, tackling big problems, making big assertions, may come close to that dirty four-letter word. It is certainly more relevant for it. Certainly the kind of book that I would not hesitate to recommend to a high-level high school student or college freshman. (Still too scholarly I'm afraid for a barroom chat). But for that reason, it also warrants my caution -- and another read.
[I re-read this book in February of 2021! It still holds up as one of the better books I've ever read.]
October 6, 2018
Harari鈥檔in 眉莽眉nc眉 kitab谋 olan 鈥�21. Y眉zy谋l i莽in 21 Ders鈥�, 枚nceki kitab谋 Homo Deus鈥檛aki ivme kayb谋n谋n azal谋p, ilk kitab谋 Homo Sapiens鈥檈 yakla艧t谋臒谋 bir kitap olmu艧. 陌lk kitab谋ndaki 2 milyon y谋ll谋k insanl谋k tarihi anlat谋m谋 ikinci kitab谋nda biraz bilimkurgu niteli臒ini alarak f眉t眉ristik kurgu (fiction) 艧ekline d枚nm眉艧t眉. Bu kitab谋 yine bilgi y眉kl眉, yine yazar谋n s枚z眉n眉 esirgemeden d眉艧眉ncelerini ve sentezlerini net olarak anlatt谋臒谋 bir kitap olmu艧.
Kitab谋 be臒enip be臒enmemeniz tamamen bakt谋臒谋n谋z pencereye ba臒l谋. E臒er sosyalist veya Marksist bir d眉nya g枚r眉艧眉ndeyseniz kitab谋 be臒enmeniz 莽ok zor, be臒eniden 莽ok ele艧tiri a臒谋r basacakt谋r. Milliyet莽i-ulusalc谋 bir kimlikle bakarsan谋z yine be臒eniden 莽ok ele艧tiri oklar谋n谋 y枚nlendirisiniz. Dindar biriyseniz ve muhafazakar d眉nya g枚r眉艧眉ne sahipseniz 莽ok rahats谋z edici bulman谋z neredeyse kesin. Anar艧izmi savunuyorsan谋z kitab谋 k眉lliyen reddedersiniz. Yazar zaten kendisini liberal olarak tan谋ml谋yor, liberal ekonomiyi, 莽evrecili臒i, LGBT haklar谋n谋 savunan, ateist, laik, d眉艧眉nce ve fikir 枚zg眉rl眉臒眉n眉n ate艧li taraftar谋, sosyal devlet ve demokrasinin yan谋nda yer alan, otokrat y枚netimlere d眉艧man olan bir d眉艧眉nce insan谋.
Kitab谋n ilk birka莽 b枚l眉m眉 Homo Deus鈥檜n 枚zeti ve tekrar谋 niteli臒inde. Bu b枚l眉mlerde san谋r谋m 莽eviri politikas谋 gereklili臒inden dolay谋 verilen isimler (sanat莽谋, 艧ark谋 vb) T眉rk莽e 枚rnekler 眉zerinden verilmi艧, bence 莽ok s谋r谋t谋yor. Keza san谋r谋m T眉rkiye鈥檇eki mevcut y枚netime y枚nelik ele艧tirileri elekten ge莽irilmi艧, orijinali ile kar艧谋la艧t谋rmakta yarar var.
鈥淟aiklik鈥� ve 鈥渉akikat sonras谋鈥� (posttruth) b枚l眉mleri 莽ok iyi toparlanm谋艧. Son b枚l眉m ilgilenenlere ait 鈥渕editasyon鈥� b枚l眉m眉, isterseniz okumazs谋n谋z. Bu t眉r kitaplar谋 莽ok yararl谋 buluyorum, size hap 艧eklinde komprime bilgi ve geni艧 kaynak havuzu sunuyor. Farkl谋 bak谋艧 a莽谋s谋 ile d眉艧眉nmenize imkan sa臒l谋yor.
脰nyarg谋s谋z, sizi etkilemesinden korkmadan okuman谋z halinde be臒enece臒inizden eminim.
Kitab谋 be臒enip be臒enmemeniz tamamen bakt谋臒谋n谋z pencereye ba臒l谋. E臒er sosyalist veya Marksist bir d眉nya g枚r眉艧眉ndeyseniz kitab谋 be臒enmeniz 莽ok zor, be臒eniden 莽ok ele艧tiri a臒谋r basacakt谋r. Milliyet莽i-ulusalc谋 bir kimlikle bakarsan谋z yine be臒eniden 莽ok ele艧tiri oklar谋n谋 y枚nlendirisiniz. Dindar biriyseniz ve muhafazakar d眉nya g枚r眉艧眉ne sahipseniz 莽ok rahats谋z edici bulman谋z neredeyse kesin. Anar艧izmi savunuyorsan谋z kitab谋 k眉lliyen reddedersiniz. Yazar zaten kendisini liberal olarak tan谋ml谋yor, liberal ekonomiyi, 莽evrecili臒i, LGBT haklar谋n谋 savunan, ateist, laik, d眉艧眉nce ve fikir 枚zg眉rl眉臒眉n眉n ate艧li taraftar谋, sosyal devlet ve demokrasinin yan谋nda yer alan, otokrat y枚netimlere d眉艧man olan bir d眉艧眉nce insan谋.
Kitab谋n ilk birka莽 b枚l眉m眉 Homo Deus鈥檜n 枚zeti ve tekrar谋 niteli臒inde. Bu b枚l眉mlerde san谋r谋m 莽eviri politikas谋 gereklili臒inden dolay谋 verilen isimler (sanat莽谋, 艧ark谋 vb) T眉rk莽e 枚rnekler 眉zerinden verilmi艧, bence 莽ok s谋r谋t谋yor. Keza san谋r谋m T眉rkiye鈥檇eki mevcut y枚netime y枚nelik ele艧tirileri elekten ge莽irilmi艧, orijinali ile kar艧谋la艧t谋rmakta yarar var.
鈥淟aiklik鈥� ve 鈥渉akikat sonras谋鈥� (posttruth) b枚l眉mleri 莽ok iyi toparlanm谋艧. Son b枚l眉m ilgilenenlere ait 鈥渕editasyon鈥� b枚l眉m眉, isterseniz okumazs谋n谋z. Bu t眉r kitaplar谋 莽ok yararl谋 buluyorum, size hap 艧eklinde komprime bilgi ve geni艧 kaynak havuzu sunuyor. Farkl谋 bak谋艧 a莽谋s谋 ile d眉艧眉nmenize imkan sa臒l谋yor.
脰nyarg谋s谋z, sizi etkilemesinden korkmadan okuman谋z halinde be臒enece臒inizden eminim.
May 28, 2023
3.5 stars
Unfortunately, this book is badly titled. There are no "lessons" as the word lesson indicates a pre-cut block of information to be absorbed (and if it happens in school, with a quiz afterward).
This is more "21 Things to Ponder About Where the 21st Century Is Going".
Some of these pondering points are far more nuanced than others and in one or two, he seems to be reiterating the general understanding of the topic without offering anything I think most (thinking and reading) people already know/think.
I enjoyed the earlier chapters about technology and political change far more than the later sociology and belief chapters, probably because the those are my wheelhouse and I disagree far more with Harari's takes there. In matters of tech and politics, I'm not nearly as well versed.
One problem I had with Harari's interpretations on occasion is that he takes things far too literally and demands tangible, measurable evidence for simply everything. He understands there are symbolic/metaphoric representations in the world, but he seem to have a hard time with the concept of metaphoric truth.
His argument about nations not being able to suffer because they don't actually exist is a small example of this. When we say "The nation is suffering an economic setback" it means the entire collective is experiencing a difficult time with that topic. NO, says Harari, you're just falling victim to a fake story. Nations aren't real so they can't suffer. Only living things can suffer. (Everything he can't literally put his hands on is a fake story for him.)
It's surprising he can't see the word "suffer" is only being used metaphorically.
So following Harari logic: shouldn't then the title be something like "21 Lessons for People Living in the 21st Century" seeing as a century does not technically exist and therefore can not learn a lesson?* 馃馃懆鈥嶐煆�
But I'm sure this is why mindfulness meditation was so profound for him. It's quite literally literalness! I totally believe that would appeal to him.
In general, this book is an interesting overview of a lot of different topics facing the world today, and a good book for a discussion group, but sometimes stretched a bit beyond what the good man has any deep insight into.
*thanks Sportyrod for that alternate title!
Unfortunately, this book is badly titled. There are no "lessons" as the word lesson indicates a pre-cut block of information to be absorbed (and if it happens in school, with a quiz afterward).
This is more "21 Things to Ponder About Where the 21st Century Is Going".
Some of these pondering points are far more nuanced than others and in one or two, he seems to be reiterating the general understanding of the topic without offering anything I think most (thinking and reading) people already know/think.
I enjoyed the earlier chapters about technology and political change far more than the later sociology and belief chapters, probably because the those are my wheelhouse and I disagree far more with Harari's takes there. In matters of tech and politics, I'm not nearly as well versed.
One problem I had with Harari's interpretations on occasion is that he takes things far too literally and demands tangible, measurable evidence for simply everything. He understands there are symbolic/metaphoric representations in the world, but he seem to have a hard time with the concept of metaphoric truth.
His argument about nations not being able to suffer because they don't actually exist is a small example of this. When we say "The nation is suffering an economic setback" it means the entire collective is experiencing a difficult time with that topic. NO, says Harari, you're just falling victim to a fake story. Nations aren't real so they can't suffer. Only living things can suffer. (Everything he can't literally put his hands on is a fake story for him.)
It's surprising he can't see the word "suffer" is only being used metaphorically.
So following Harari logic: shouldn't then the title be something like "21 Lessons for People Living in the 21st Century" seeing as a century does not technically exist and therefore can not learn a lesson?* 馃馃懆鈥嶐煆�
But I'm sure this is why mindfulness meditation was so profound for him. It's quite literally literalness! I totally believe that would appeal to him.
In general, this book is an interesting overview of a lot of different topics facing the world today, and a good book for a discussion group, but sometimes stretched a bit beyond what the good man has any deep insight into.
*thanks Sportyrod for that alternate title!
October 6, 2023
Relevant and brilliant!
I too have felt, quite often I should say, and more since I became a mother, that everything that is happening in the world is overwhelming and in order to make better decisions for my life and my family鈥檚 I need to understand more of who I am and what is happening in the world. We have come to a time when so many things are happening as we speak that it is impossible to make sense of everything, even to choose which things I should pay more attention to and their priorities in our lives. Much of this feeling has increased with the -again overwhelming- amount of information that we have access to.
I am very thankful to Yuval Harari for embarking on this project. Although he is the writer, it was actually a project of people sharing this feeling.
One of the reasons why I love books so much is because they are like mirrors: through them and the words of so many, I learn more about myself and the world. And this task, that will end the moment I exhale my last breath, is very important to me as it is the one that helps me understand what I feel and want and so I can make the decisions in my life, from the smallest ones to the bigger ones, the ones that make me change directions and experience whole new different things.
You do not have to agree on all Harari鈥檚 views but they are all definitely relevant. He can really dissect ideas and present them so naturally, it is a gift. The ideas poured in this book are insightful, rational, concerned, and eye-opening.
I鈥檓 also glad that I learned about things that had been out of my scope, which are important to take a look at.
I highly recommend this to everyone.
I too have felt, quite often I should say, and more since I became a mother, that everything that is happening in the world is overwhelming and in order to make better decisions for my life and my family鈥檚 I need to understand more of who I am and what is happening in the world. We have come to a time when so many things are happening as we speak that it is impossible to make sense of everything, even to choose which things I should pay more attention to and their priorities in our lives. Much of this feeling has increased with the -again overwhelming- amount of information that we have access to.
I am very thankful to Yuval Harari for embarking on this project. Although he is the writer, it was actually a project of people sharing this feeling.
One of the reasons why I love books so much is because they are like mirrors: through them and the words of so many, I learn more about myself and the world. And this task, that will end the moment I exhale my last breath, is very important to me as it is the one that helps me understand what I feel and want and so I can make the decisions in my life, from the smallest ones to the bigger ones, the ones that make me change directions and experience whole new different things.
You do not have to agree on all Harari鈥檚 views but they are all definitely relevant. He can really dissect ideas and present them so naturally, it is a gift. The ideas poured in this book are insightful, rational, concerned, and eye-opening.
I鈥檓 also glad that I learned about things that had been out of my scope, which are important to take a look at.
I highly recommend this to everyone.
July 5, 2023
鈥淎lready today, 鈥渢谤耻迟丑鈥� is defined by the top results of the Google search.鈥�
In SAPIENS, Yuval Noah Harari offered his distinctly left-wing interpretation of the history of mankind鈥檚 cultural evolution, of the possible reasons for its xenophobia, racism, misogyny, patriarchy, greed and capitalism, its consumerism, its imperialism, its wars, and its creation of gods, religion and shamanism. As a reader with a definite left-wing bent to my beliefs and my thinking, I found myself nodding in agreement at Harari鈥檚 narrative and his conclusions. But I鈥檒l admit that I found myself wondering whether his left-wing thinking led him to the book鈥檚 conclusions or whether his academic research led him to conclusions that appeared to be left-wing in nature.
And now, 21 LESSONS FOR THE 21ST CENTURY continues that thread of consciousness, if you will. Noah Harari moves from the distant past of mankind's entire history to the very recent past, to today and to a very, very small number of years in a possible future. In twenty-one loosely connected essays on a variety of topics, he posits how that seventy millennia of evolution has affected our short-term thinking, how we have evolved (devolved?) in the microcosm of the high speed historical microburst of two decades of the 21st century, and how we might position ourselves for a chance at continued life on this beleaguered planet. He celebrates 鈥渉uman wisdom鈥� but decries the ubiquitous effects of 鈥渉uman stupidity鈥�.
He asks,
鈥淲hat does the rise of Donald Trump signify? What can we do about the epidemic of fake news? Why is liberal democracy in crisis? Is God back? Is a new world war coming? Which civilization dominates the world 鈥� the West, China, Islam? Should Europe keep its doors open to immigrants? Can nationalism solve the problems of inequality and climate change? What should we do about terrorism?鈥�
Consider the following tidbits of his thinking:
On social media and community:
鈥減eople live ever more lonely lives in an ever more connected planet.鈥�
On human-caused global climate warming:
鈥溾€� as of 2018, instead of a reduction in greenhouse gas emissions, the global emission rate is still increasing. Humanity has very little time left to wean itself from fossil fuels. We need to enter rehab today. Not next year or next month, but today. 鈥淗ello, I am Homo sapiens, and I am a fossil-fuel addict鈥�.鈥�
On shamanism and the outright fraud of a religious patriarchy:
鈥淭he true expertise of priests and gurus has never really been rainmaking, healing, prophecy, or magic. Rather, it has always been interpretation. A priest is not somebody who knows how to perform the rain dance and end the drought. A priest is somebody who knows how to justify why the rain dance failed, and why we must keep believing in our god even though he seems deaf to all our prayers.鈥�
On nationalism and the necessity for humility and a more modest outlook toward our true place in the world:
鈥淥ne potential remedy for human stupidity is a dose of humility. National, religious, and cultural tensions are made worse by the grandiose feeling that my nation, my religion, and my culture are the most important in the world 鈥� and therefore my interests should come before the interests of anyone else, or of humankind as a whole.鈥�
On bigotry, xenophobia and religious zealotry:
鈥淔rom an ethical perspective, monotheism was arguably one of the worst ideas in human history鈥�
or
鈥淲hen a thousand people believe some made-up story for one month, that鈥檚 fake news. When a billion people believe it for a thousand years, that鈥檚 a religion, and we are admonished not to call it 鈥渇ake news鈥� in order not to hurt the feelings of the faithful (or incur their wrath)鈥�. (Omigod, I couldn鈥檛 agree more!!)
And, if you are of a secular, atheist bent (as I am), you will positively howl with delight when you read the etymological history of the phrase 鈥淗ocus Pocus!鈥� I had NO idea!
21 LESSONS is an absolutely first-rate, mind-expanding, evocative, provocative, thrilling, intellectual joy ride. Take your time and savor Harari鈥檚 thoughts one bite at a time. Although there is a clear flow to the set of ideas in the total book, each essay can stand on its own merits so you might also choose to read it slowly alongside your favourite bit of easy-going fiction. That will work too.
Definitely recommended. And on that note, I have definitely added HOMO DEUS to my TBR list.
Paul Weiss
In SAPIENS, Yuval Noah Harari offered his distinctly left-wing interpretation of the history of mankind鈥檚 cultural evolution, of the possible reasons for its xenophobia, racism, misogyny, patriarchy, greed and capitalism, its consumerism, its imperialism, its wars, and its creation of gods, religion and shamanism. As a reader with a definite left-wing bent to my beliefs and my thinking, I found myself nodding in agreement at Harari鈥檚 narrative and his conclusions. But I鈥檒l admit that I found myself wondering whether his left-wing thinking led him to the book鈥檚 conclusions or whether his academic research led him to conclusions that appeared to be left-wing in nature.
And now, 21 LESSONS FOR THE 21ST CENTURY continues that thread of consciousness, if you will. Noah Harari moves from the distant past of mankind's entire history to the very recent past, to today and to a very, very small number of years in a possible future. In twenty-one loosely connected essays on a variety of topics, he posits how that seventy millennia of evolution has affected our short-term thinking, how we have evolved (devolved?) in the microcosm of the high speed historical microburst of two decades of the 21st century, and how we might position ourselves for a chance at continued life on this beleaguered planet. He celebrates 鈥渉uman wisdom鈥� but decries the ubiquitous effects of 鈥渉uman stupidity鈥�.
He asks,
鈥淲hat does the rise of Donald Trump signify? What can we do about the epidemic of fake news? Why is liberal democracy in crisis? Is God back? Is a new world war coming? Which civilization dominates the world 鈥� the West, China, Islam? Should Europe keep its doors open to immigrants? Can nationalism solve the problems of inequality and climate change? What should we do about terrorism?鈥�
Consider the following tidbits of his thinking:
On social media and community:
鈥減eople live ever more lonely lives in an ever more connected planet.鈥�
On human-caused global climate warming:
鈥溾€� as of 2018, instead of a reduction in greenhouse gas emissions, the global emission rate is still increasing. Humanity has very little time left to wean itself from fossil fuels. We need to enter rehab today. Not next year or next month, but today. 鈥淗ello, I am Homo sapiens, and I am a fossil-fuel addict鈥�.鈥�
On shamanism and the outright fraud of a religious patriarchy:
鈥淭he true expertise of priests and gurus has never really been rainmaking, healing, prophecy, or magic. Rather, it has always been interpretation. A priest is not somebody who knows how to perform the rain dance and end the drought. A priest is somebody who knows how to justify why the rain dance failed, and why we must keep believing in our god even though he seems deaf to all our prayers.鈥�
On nationalism and the necessity for humility and a more modest outlook toward our true place in the world:
鈥淥ne potential remedy for human stupidity is a dose of humility. National, religious, and cultural tensions are made worse by the grandiose feeling that my nation, my religion, and my culture are the most important in the world 鈥� and therefore my interests should come before the interests of anyone else, or of humankind as a whole.鈥�
On bigotry, xenophobia and religious zealotry:
鈥淔rom an ethical perspective, monotheism was arguably one of the worst ideas in human history鈥�
or
鈥淲hen a thousand people believe some made-up story for one month, that鈥檚 fake news. When a billion people believe it for a thousand years, that鈥檚 a religion, and we are admonished not to call it 鈥渇ake news鈥� in order not to hurt the feelings of the faithful (or incur their wrath)鈥�. (Omigod, I couldn鈥檛 agree more!!)
And, if you are of a secular, atheist bent (as I am), you will positively howl with delight when you read the etymological history of the phrase 鈥淗ocus Pocus!鈥� I had NO idea!
21 LESSONS is an absolutely first-rate, mind-expanding, evocative, provocative, thrilling, intellectual joy ride. Take your time and savor Harari鈥檚 thoughts one bite at a time. Although there is a clear flow to the set of ideas in the total book, each essay can stand on its own merits so you might also choose to read it slowly alongside your favourite bit of easy-going fiction. That will work too.
Definitely recommended. And on that note, I have definitely added HOMO DEUS to my TBR list.
Paul Weiss
June 11, 2021
Harari is famous for his thought provoking analysis and descriptions. In this book he touches upon various aspects of life such as AI, nuclear wars, globalised politics, religion, terrorism, etc. but more than lessons he talks about their stance in the 21st Century.
Though he tries to make sense out of them but mostly loses track. As per his estimates, the recent boom of Artificial Intelligence, Big Data Algorithms and BioEngineering will put billions of humans out of job market and will create a massive new useless class leading to social and political upheavals that no existing ideology be it Liberalism, Nationalism, Islam or any other knows how to handle. Jobs are changing, so are skills hence this might come to a reality which most of us aren鈥檛 able to see as a threat, as of now.
Machines learn better with more information; their abilities enhance with analysis and patterns. Thereby instead of collective discrimination in the 21st Century we might face a growing problem of individual discrimination. Three problems: nuclear wars, ecological collapse and technological disruption are enough to threaten the future of human civilization.
Terrorism according to Harari is a weapon for the marginal and weak segments of the humanity. It is a military strategy that hopes to change the political situation by spreading fear rather than cashing material damage. Like the USA, China, Germany, Japan, Iran and Israel seem to understand that in the 21st Century the most successful strategy is to sit on the fence and let others do the fighting for you.
Revolutionary knowledge do rarely make it to the centre because the centre is built on existing knowledge. Your brain and yourself are part of the matrix, to escape the matrix you must escape yourself and escaping the narrow definition of self might become a necessary survival skill in today鈥檚 time.
I agree with some of his notions but nonetheless this book is his weakest as the title was more about lessons. But the book itself was about his predictions which might or might not come true in the 21st Century.
| | | |
Though he tries to make sense out of them but mostly loses track. As per his estimates, the recent boom of Artificial Intelligence, Big Data Algorithms and BioEngineering will put billions of humans out of job market and will create a massive new useless class leading to social and political upheavals that no existing ideology be it Liberalism, Nationalism, Islam or any other knows how to handle. Jobs are changing, so are skills hence this might come to a reality which most of us aren鈥檛 able to see as a threat, as of now.
Machines learn better with more information; their abilities enhance with analysis and patterns. Thereby instead of collective discrimination in the 21st Century we might face a growing problem of individual discrimination. Three problems: nuclear wars, ecological collapse and technological disruption are enough to threaten the future of human civilization.
Terrorism according to Harari is a weapon for the marginal and weak segments of the humanity. It is a military strategy that hopes to change the political situation by spreading fear rather than cashing material damage. Like the USA, China, Germany, Japan, Iran and Israel seem to understand that in the 21st Century the most successful strategy is to sit on the fence and let others do the fighting for you.
Revolutionary knowledge do rarely make it to the centre because the centre is built on existing knowledge. Your brain and yourself are part of the matrix, to escape the matrix you must escape yourself and escaping the narrow definition of self might become a necessary survival skill in today鈥檚 time.
I agree with some of his notions but nonetheless this book is his weakest as the title was more about lessons. But the book itself was about his predictions which might or might not come true in the 21st Century.
| | | |
January 26, 2023
This guy wants the government to monitor what's under people's skin as a new form of surveillance. I ain't going to support pyschos.
June 22, 2019
Initial Thoughts: Overly generalized and vague, you'll be hard pressed to find many concrete "lessons"鈥� although there's a fair amount of astute insights and quotable aphorisms.
鈥淚n a world deluged by irrelevant information, clarity is power.鈥�
Based on all the rave reviews, I thought at first maybe I had missed something until Bill Gates' 3 star review confirmed my initial opinion.
The first portion of the book was my favorite, and although I've already hit my personal limit on digital futurecasting (see: and ) Harari provided a plethora of interesting perspectives (... albeit with a paucity of data).
In fact, the whole book is fascinating鈥攂ut seems to be built more upon Harari's own opinions, mass generalizations, and factual cherry picking than any hard science or research. Technically, you might argue that all nonfiction books have these same qualities, however, next to books such as which is utterly stacked with backed up facts ... this one pales in comparison.
Instead of "lessons," Harari could easily have swapped in "questions," each of which are addressed/confronted in the 21 chapters:
Part I: The Technological Challenge
1. DISILLUSIONMENT The end of history has been postponed
2. WORK When you grow up, you might not have a job
3. LIBERTY Big Data is watching you
4. EQUALITY Those who own the data own the future
Part II: The Political Challenge
5. COMMUNITY Humans have bodies
6. CIVILISATION There is just one civilisation in the world
7. NATIONALISM Global problems need global answers
8. RELIGION God now serves the nation
9. IMMIGRATION Some cultures might be better than others
Part III: Despair and Hope
10. TERRORISM Don鈥檛 panic
11. WAR Never underestimate human stupidity
12. HUMILITY You are not the centre of the world
13. GOD Don鈥檛 take the name of God in vain
14. SECULARISM Acknowledge your shadow
Part IV: Truth
15. IGNORANCE You know less than you think
16. JUSTICE Our sense of justice might be out of date
17. POST-TRUTH Some fake news lasts for ever
18. SCIENCE FICTION The future is not what you see in the movies
Part V: Resilience
19. EDUCATION Change is the only constant
20. MEANING Life is not a story
21. MEDITATION Just observe
By the end of the book, Harari has fallen into repetitive religion bashing and his main "answer" / overall summary as a solution ... meditation. Okay ... Now I'm not a fan of organized religion by a long shot, but this last portion gave me strong editorial rant vibes, and, I'm all for meditation鈥攂ut as a cure all? I guess I just had higher hopes for this book.
"Silence isn't neutrality; it is supporting the status-quo."
It's almost like Harari used up all his academic prowess in Sapiens, with each book moving farther afield from sound research to personal tirades and guesstimations.
5 Stars: Solid material, loved it.
4 Stars: Moving towards heavy futurecasting, still compelling.
3 Stars: Abstract and loose, borderline sci-fi.
Sweeping and almost all encompassing, this is still an entertaining read.
"Questions you cannot answer are usually far better for you than answers you cannot question."
Some things to think about:
"For as the pace of change increases, not just the economy but the very meaning of 'being human' is likely to mutate. Already in 1848 the Communist Manifesto declared that 'all that is solid melts into air.' Marx and Engels, however, were thinking mainly about social and economic structures. By 2048, physical and cognitive structures will also melt into air, or into a cloud of data bits."
"Terrorists are masters of mind control. They kill very few people but nevertheless manage to terrify billions and rattle huge political structures such as the European Union or the United States. Since September 11, 2001, each year terrorists have killed about 50 people in the European Union, about 10 people in the United States, about 7 people in China, and up to 25,000 people elsewhere in the globe (mostly in Iraq, Afghanistan, Pakistan, Nigeria, and Syria). In contrast, each year traffic accidents kill about 80,000 Europeans, 40,000 Americans, 270,000 Chinese, and 1.25 million people altogether. Diabetes and high sugar levels kill up to 3.5 million people annually, while air pollution kills about 7 million people per year. So why do we fear terrorism more than sugar, and why do governments lose elections because of sporadic terrorist attacks but not because of chronic air pollution?"
"In the twentieth century, industrialized civilization depended on the 'barbarians' for cheap labor, raw materials, and markets, and it often conquered and absorbed them. But in the twenty-first century, a post-industrial civilization relying on AI, bioengineering, and nanotechnology might be far more self-contained and self-sustaining. Not just entire classes but entire countries and continents might become irrelevant. Fortifications guarded by drones and robots might separate the self-proclaimed civilized zone, where cyborgs fight one another with logic bombs, from the barbarian lands where feral humans fight one another with machetes and Kalashnikovs."
鈥淚n a world deluged by irrelevant information, clarity is power.鈥�
Based on all the rave reviews, I thought at first maybe I had missed something until Bill Gates' 3 star review confirmed my initial opinion.
The first portion of the book was my favorite, and although I've already hit my personal limit on digital futurecasting (see: and ) Harari provided a plethora of interesting perspectives (... albeit with a paucity of data).
In fact, the whole book is fascinating鈥攂ut seems to be built more upon Harari's own opinions, mass generalizations, and factual cherry picking than any hard science or research. Technically, you might argue that all nonfiction books have these same qualities, however, next to books such as which is utterly stacked with backed up facts ... this one pales in comparison.
Instead of "lessons," Harari could easily have swapped in "questions," each of which are addressed/confronted in the 21 chapters:
Part I: The Technological Challenge
1. DISILLUSIONMENT The end of history has been postponed
2. WORK When you grow up, you might not have a job
3. LIBERTY Big Data is watching you
4. EQUALITY Those who own the data own the future
Part II: The Political Challenge
5. COMMUNITY Humans have bodies
6. CIVILISATION There is just one civilisation in the world
7. NATIONALISM Global problems need global answers
8. RELIGION God now serves the nation
9. IMMIGRATION Some cultures might be better than others
Part III: Despair and Hope
10. TERRORISM Don鈥檛 panic
11. WAR Never underestimate human stupidity
12. HUMILITY You are not the centre of the world
13. GOD Don鈥檛 take the name of God in vain
14. SECULARISM Acknowledge your shadow
Part IV: Truth
15. IGNORANCE You know less than you think
16. JUSTICE Our sense of justice might be out of date
17. POST-TRUTH Some fake news lasts for ever
18. SCIENCE FICTION The future is not what you see in the movies
Part V: Resilience
19. EDUCATION Change is the only constant
20. MEANING Life is not a story
21. MEDITATION Just observe
By the end of the book, Harari has fallen into repetitive religion bashing and his main "answer" / overall summary as a solution ... meditation. Okay ... Now I'm not a fan of organized religion by a long shot, but this last portion gave me strong editorial rant vibes, and, I'm all for meditation鈥攂ut as a cure all? I guess I just had higher hopes for this book.
"Silence isn't neutrality; it is supporting the status-quo."
It's almost like Harari used up all his academic prowess in Sapiens, with each book moving farther afield from sound research to personal tirades and guesstimations.
5 Stars: Solid material, loved it.
4 Stars: Moving towards heavy futurecasting, still compelling.
3 Stars: Abstract and loose, borderline sci-fi.
Sweeping and almost all encompassing, this is still an entertaining read.
"Questions you cannot answer are usually far better for you than answers you cannot question."
Some things to think about:
"For as the pace of change increases, not just the economy but the very meaning of 'being human' is likely to mutate. Already in 1848 the Communist Manifesto declared that 'all that is solid melts into air.' Marx and Engels, however, were thinking mainly about social and economic structures. By 2048, physical and cognitive structures will also melt into air, or into a cloud of data bits."
"Terrorists are masters of mind control. They kill very few people but nevertheless manage to terrify billions and rattle huge political structures such as the European Union or the United States. Since September 11, 2001, each year terrorists have killed about 50 people in the European Union, about 10 people in the United States, about 7 people in China, and up to 25,000 people elsewhere in the globe (mostly in Iraq, Afghanistan, Pakistan, Nigeria, and Syria). In contrast, each year traffic accidents kill about 80,000 Europeans, 40,000 Americans, 270,000 Chinese, and 1.25 million people altogether. Diabetes and high sugar levels kill up to 3.5 million people annually, while air pollution kills about 7 million people per year. So why do we fear terrorism more than sugar, and why do governments lose elections because of sporadic terrorist attacks but not because of chronic air pollution?"
"In the twentieth century, industrialized civilization depended on the 'barbarians' for cheap labor, raw materials, and markets, and it often conquered and absorbed them. But in the twenty-first century, a post-industrial civilization relying on AI, bioengineering, and nanotechnology might be far more self-contained and self-sustaining. Not just entire classes but entire countries and continents might become irrelevant. Fortifications guarded by drones and robots might separate the self-proclaimed civilized zone, where cyborgs fight one another with logic bombs, from the barbarian lands where feral humans fight one another with machetes and Kalashnikovs."
March 22, 2020
丿賵爻鬲丕賳 丕乇噩賲賳丿 賳賵乇賵夭賽 賳賵丿 賵 賳購賴 亘乇丕蹖 賴賲賴 亘蹖 诏夭賳丿 亘丕卮賴 賵 亘诏匕乇賴 丕蹖賳 亘賱丕蹖 鬲丕夭賴 丌賲丿賴 丕賲丕 丿蹖乇 爻丕賱 賵 丕賳诏丕乇 亘蹖 倬丕蹖丕賳
賲賴賲 鬲乇蹖賳 丿乇爻賽 讴鬲丕亘 卮丕蹖丿 丕蹖賳 亘丕卮丿 讴賴 丌丿賲蹖夭丕丿 讴賲蹖 賴賲 丕夭 爻丕丿賴 賱賵丨蹖 丕卮 丿爻鬲 亘乇丿丕乇丿. 丕诏乇趩賴 毓賯賱 賴賲 讴丕乇讴乇丿賽 趩賳丿丕賳蹖 賳卮丕蹖丿 讴賴 丿丕卮鬲賴 亘丕卮丿 丿乇 噩賴丕賳 賲丿乇賳 丕賲丕 趩賴 亘爻丕 亘賴 讴丕乇 亘乇丿賳卮 亘賽賴 丕夭 亘蹖 讴丕乇 賲丕賳丿賳卮 亘丕卮丿! 丌丿賲蹖夭丕丿 毓賯賱 乇丕 亘賴 讴丕乇 亘诏蹖乇丿 賵 亘蹖丕蹖丿 讴賲蹖 丕賳丿蹖卮賴 讴賳丿 亘賴 亘賳蹖丕賳 賴丕蹖 賮讴乇蹖 丕卮 讴賴 賴夭丕乇 爻丕賱 亘賴 丌賳賴丕 趩爻亘蹖丿賴 賵 诏賲丕賳 賲蹖 讴賳丿 賴蹖趩 禺胤丕 亘賴 丌賳賴丕 賵丕乇丿 賳蹖爻鬲 賵 丕蹖賳 賴賲丕賳 诏蹖乇賽 賲丕噩乇丕爻鬲! 賴賲賴 趩蹖夭 丿乇 匕丕鬲賽 禺賵丿卮 禺胤丕 丿丕乇丿 賵 賲胤賱賯 賳蹖爻鬲貙 賵 乇丕爻鬲蹖 賳丕丿丕賳蹖 賲诏乇 趩賴 丕賳丿丕夭賴 卮蹖乇蹖賳 丕爻鬲 讴賴 诏丕賴蹖 丌丿賲蹖夭丕丿 丕蹖賳趩賳蹖賳 倬丕賮卮丕乇蹖 丿丕乇丿 丿乇 賳賮賴賲蹖丿賳! 丿乇 賳禺賵丕爻鬲賳 賵 丿乇 賳丿丕賳爻鬲賳責! 亘賲丕賳丿 讴賴 丿丕賳丕蹖蹖 丿乇 倬蹖 丕卮 賲爻賵賵賱蹖鬲 倬匕蹖乇蹖 丿丕乇丿 賵 趩賴 亘爻丕 倬乇賴蹖夭 丕夭 倬蹖 亘乇丿賳 亘賴 禺胤丕倬匕蹖乇蹖 趩蹖夭賴丕 丕夭 丕蹖賳 鬲乇爻 丕夭 賲爻賵賱蹖鬲 倬匕蹖乇蹖 亘丕卮丿. 亘诏匕乇蹖賲. 亘丕乇蹖 趩賴 亘爻丕 讴鬲丕亘 亘蹖卮鬲乇 亘賴 讴丕乇 丌丿賲蹖夭丕丿诏丕賳蹖 亘蹖丕蹖丿 讴賴 亘禺賵丕賴賳丿 夭賳诏丕乇賽 匕賴賳 卮丕賳 乇丕 讴賲蹖 亘乇蹖夭賳丿. 丕诏乇 亘禺賵丕賴賳丿 賵乇賳賴 讴賴 賴蹖趩... 賴蹖趩
夭賲丕賳 亘蹖鈥屭┴必з嗁� 乇丕
鬲賵 亘丕 卮賲丕乇 诏丕賲賽 毓賲乇 賲丕 賲爻賳噩
亘賴 倬丕蹖 丕賵 丿賲蹖鈥屫池� 丕蹖賳 丿乇賳诏 丿乇丿 賵 乇賳噩!
亘賴 爻丕賳 乇賵丿
讴賴 丿乇 賳卮蹖亘 丿乇賴 爻乇 亘賴 爻賳诏 賲蹖鈥屫操嗀�
乇賵賳丿賴 亘丕卮!
丕賲蹖丿 賴蹖趩 賲毓噩夭蹖 夭 賲乇丿賴 賳蹖爻鬲.
夭賳丿賴 亘丕卮!
1399/01/02
賲賴賲 鬲乇蹖賳 丿乇爻賽 讴鬲丕亘 卮丕蹖丿 丕蹖賳 亘丕卮丿 讴賴 丌丿賲蹖夭丕丿 讴賲蹖 賴賲 丕夭 爻丕丿賴 賱賵丨蹖 丕卮 丿爻鬲 亘乇丿丕乇丿. 丕诏乇趩賴 毓賯賱 賴賲 讴丕乇讴乇丿賽 趩賳丿丕賳蹖 賳卮丕蹖丿 讴賴 丿丕卮鬲賴 亘丕卮丿 丿乇 噩賴丕賳 賲丿乇賳 丕賲丕 趩賴 亘爻丕 亘賴 讴丕乇 亘乇丿賳卮 亘賽賴 丕夭 亘蹖 讴丕乇 賲丕賳丿賳卮 亘丕卮丿! 丌丿賲蹖夭丕丿 毓賯賱 乇丕 亘賴 讴丕乇 亘诏蹖乇丿 賵 亘蹖丕蹖丿 讴賲蹖 丕賳丿蹖卮賴 讴賳丿 亘賴 亘賳蹖丕賳 賴丕蹖 賮讴乇蹖 丕卮 讴賴 賴夭丕乇 爻丕賱 亘賴 丌賳賴丕 趩爻亘蹖丿賴 賵 诏賲丕賳 賲蹖 讴賳丿 賴蹖趩 禺胤丕 亘賴 丌賳賴丕 賵丕乇丿 賳蹖爻鬲 賵 丕蹖賳 賴賲丕賳 诏蹖乇賽 賲丕噩乇丕爻鬲! 賴賲賴 趩蹖夭 丿乇 匕丕鬲賽 禺賵丿卮 禺胤丕 丿丕乇丿 賵 賲胤賱賯 賳蹖爻鬲貙 賵 乇丕爻鬲蹖 賳丕丿丕賳蹖 賲诏乇 趩賴 丕賳丿丕夭賴 卮蹖乇蹖賳 丕爻鬲 讴賴 诏丕賴蹖 丌丿賲蹖夭丕丿 丕蹖賳趩賳蹖賳 倬丕賮卮丕乇蹖 丿丕乇丿 丿乇 賳賮賴賲蹖丿賳! 丿乇 賳禺賵丕爻鬲賳 賵 丿乇 賳丿丕賳爻鬲賳責! 亘賲丕賳丿 讴賴 丿丕賳丕蹖蹖 丿乇 倬蹖 丕卮 賲爻賵賵賱蹖鬲 倬匕蹖乇蹖 丿丕乇丿 賵 趩賴 亘爻丕 倬乇賴蹖夭 丕夭 倬蹖 亘乇丿賳 亘賴 禺胤丕倬匕蹖乇蹖 趩蹖夭賴丕 丕夭 丕蹖賳 鬲乇爻 丕夭 賲爻賵賱蹖鬲 倬匕蹖乇蹖 亘丕卮丿. 亘诏匕乇蹖賲. 亘丕乇蹖 趩賴 亘爻丕 讴鬲丕亘 亘蹖卮鬲乇 亘賴 讴丕乇 丌丿賲蹖夭丕丿诏丕賳蹖 亘蹖丕蹖丿 讴賴 亘禺賵丕賴賳丿 夭賳诏丕乇賽 匕賴賳 卮丕賳 乇丕 讴賲蹖 亘乇蹖夭賳丿. 丕诏乇 亘禺賵丕賴賳丿 賵乇賳賴 讴賴 賴蹖趩... 賴蹖趩
夭賲丕賳 亘蹖鈥屭┴必з嗁� 乇丕
鬲賵 亘丕 卮賲丕乇 诏丕賲賽 毓賲乇 賲丕 賲爻賳噩
亘賴 倬丕蹖 丕賵 丿賲蹖鈥屫池� 丕蹖賳 丿乇賳诏 丿乇丿 賵 乇賳噩!
亘賴 爻丕賳 乇賵丿
讴賴 丿乇 賳卮蹖亘 丿乇賴 爻乇 亘賴 爻賳诏 賲蹖鈥屫操嗀�
乇賵賳丿賴 亘丕卮!
丕賲蹖丿 賴蹖趩 賲毓噩夭蹖 夭 賲乇丿賴 賳蹖爻鬲.
夭賳丿賴 亘丕卮!
1399/01/02
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