Summary of 21 Lessons for the 21st Century by Yuval Noah Harari: the author of Sapiens and Homo Deus returns with an exciting new book that will lead you to reflect on the burning questions of our contemporary world.
By Yuval Noah Harari, 2018, 375 pages.
Chronicle and summary of 21 Lessons for the 21st Century by Yuval Noah Harari
Introduction
This book is the sequel to Sapiens and Homo Deus. The former explored the past and the latter explored the future, but this book looks at the present time, asking questions and proposing “lessons”.
“They aim to stimulate further thinking, and help readers participate in some of the major conversations of our time.”
(21 Lessons for the 21st Century, p. 10)
The angle of approach is global: among others, major social, political and technical questions are tackled in the book. The author attempts to understand how these issues are related to individuals themselves, to their thoughts and their emotions.
It is an ambitious book because it asks questions about the very meaning of life in contemporary societies. But for Yuval Noah Harari, this ambition is necessary, because it has become urgent to answer these fundamental questions.
Part 1 — The technological challenge
Chapter 1 — Disillusionment
Humans think in stories. The great liberal story talks about the struggle of the people against the oppression of kings and religions. It talks about the emancipation of the individual, the free market, globalisation. After the fall of Communism, it became the dominant story.
However, the financial crisis of 2008 dampened the ardour of some, even leading to genuine disillusionment. In 2016, the loss of confidence reached the heart of the liberal West, with Brexit and the election of Donald Trump.
In 2018, everything happened as though the great liberal story had died. The meaning of life was sustainably affected and certain labelled the situation catastrophic.
From killing mosquitoes to killing thoughts
The liberal regime – more precisely its political, financial and legal institutions — is not properly equipped for the most recent technological changes: Internet, Artificial Intelligence, blockchain, and even more fundamental the merger of the infotech and biotech revolutions (for more on this, refer to Homo Deus).
The liberal phoenix
And yet, there is no real alternative offer; not Western anti-liberals, not China, not Russia, not Islamic fundamentalism. None of these have credible solutions to offer. Just nostalgic dreams that can only fail in the face of technological and ecological challenges. So what is to be done?
“We are […] left with the task of creating an updated story for the world.”
(21 Lessons for the 21st Century, p. 28)
Chapter 2 — Work
Machines traditionally replace the physical and mechanical strength of humans. With Artificial Intelligence (AI), cognitive strength is also being replaced. Are we on the cusp of a major transformation in the working world?
Nothing seems to escape artificial algorithms, to the extent that engineers simply have to understand and copy our own behaviours, which science already considers to be bio-chemical algorithms.
In this way, AI can now demonstrate forms of “intuition” and predict another person’s behaviour. But there’s more. AI connects more easily and is regularly updated. This gives it an advantage over humans.
The Mozart in the machine
Art, along with caring for people, seems to be safe from automation. And this is partly true, but it will not last indefinitely.
Music could well be the first to transform under the influence of AI. It could start by proposing music that exists, but in an increasingly personal way by suggesting, why not, new pieces of music composed especially for you and your mood.
New jobs?
New jobs are being created in parallel with automation. They will maintain machines, conduct research, etc. Human-AI associations could very well start popping up all over the place. However, only the most qualified will be able to perform these duties.
Less qualified people will find it hard to stay up to date, and even if they manage to acquire the new skills in demand, they could well be obsolete again 10 years down the road. The days of “ a job for life” are behind us.
From exploitation to irrelevance
The Communist project was to turn the proletariat into political activists by showing them how they were being exploited. But what if you become insignificant and useless rather than exploited? Then you become nothing more than a consumer, and the algorithms can probably take care of that role too.
The State could give provide you with a universal income for the “work” you do at home. Alternatively, it could offer you all the basic universal services free of charge (education, transport, etc.).
What is universal?
Often, when these programmes were tested, they were tested citywide or at national level. They were also trialled in rich countries where a change in skills is not a major problem.
The situation could be much worse in places where people may find it difficult to retrain, in other words in countries with low resources in terms of education. Deprived of their income by rich countries (that will replace them with robots), what will they do?
Will we, in the West, accept to provide them with a basic universal income or basic universal services? The question is a rhetorical one: the author is quite sceptical about it, perhaps does not believe in it at all.
What is basic?
There is no unequivocal definition of basic needs. In any case, humans are eternally dissatisfied. Therefore, it will not be easy to implement this type of programme.
Sapiens needs to find meaning above all else: is the future the return of communities and the search for spiritual meaning? Perhaps. In any case, we will need to concern ourselves with this question as much as, or even more than with that of mass unemployment.
Chapter 3 — Liberty
“The liberal story cherishes human liberty as its number one value.” For this story, all authority definitively proceeds from individual free will, as they express it in their feelings, desires and choices.”
(21 Lessons for the 21st Century, p. 51)
In the political, economic and personal field, liberty has the final word. So how does the individual decide to make use of his or her liberty (when voting, shopping or making choices related to personal life)? Through feelings. They listen to their heart and decide based on deep inner feelings.
But what would happen if one day certain organisations became capable of manipulating our deep feelings?
Listen to the algorithm
Scientific research shows that feelings (fear, desire, indignation, etc.) are ultimately forms of calculation similar to artificially developed algorithms. These are biochemical algorithms. Only their speed of execution and complexity make us forget what they are about.
If the algorithmic calculation is the basis of liberty, then we should succumb to it. It has the authority. In that case, the artificial algorithms of computers could very well be coupled with the biochemical algorithms to “help” us to make more informed decisions.
The drama of decision-making
Biometric sensors are capable of gathering data about our feelings and emotions. They are much more reliable than our official declarations. If we allow technical systems to take and exploit these data, the brands that use them could well end up deciding on our behalf on all manner of subjects (from choosing a film on Netflix to more existential decisions).
Trust in our own feelings could well be diminished in favour of our faith in the capacity of algorithms to “guide” our lives. What will happen if we allow AI to offer a better path of studies or partner?
The philosophical car
In the future, driverless cars could well take care of our ethical dilemmas. Yuval Noah Harari takes the following example: as a driver, would you accept to die in a car accident, being hit by a truck to save two children who are crossing the road?
The complicated software in the automobiles of the future could well be programmed to make a decision for you. Or you could, at least initially, opt for your favourite type of car. Do you prefer the “selfish” car that saves your life or the “altruistic” car that saves the children?
Digital dictatorships
Autonomous driving systems are one thing. But what about autonomous armies or autonomous surveillance systems? Governments with some kind of ill intent could be tempted to use them massively.
Unfortunately, this possibility is not so improbable. Unfriendly leaders could come up with some bad ideas. AI also gives dictatorships an advantage, because they make centralised data much more efficient (with their powerful calculations).
Artificial intelligence and natural stupidity
Intelligence and conscience are two different things.
“Intelligence is the ability to solve problems. Consciousness is the ability to feel things such as pain, joy, love and anger.”
(21 Lessons for the 21st Century, p. 87)
In humans, consciousness and intelligence are often paired. But an AI can be brilliant without being conscious. It only needs to be able to analyse human feelings.
This brings us to a recommendation from the author: human consciousness needs to make progress at the same time as artificial intelligence. To resist the increasingly precise demands of AI (seeking to sell us cars or vote for one party or another), we are going to need to cultivate our consciousness.
Chapter 4 — Equality
Over the course of the history of humanity, inequalities have grown. Except in the 20th century. In the last century, major efforts went into reducing inequalities. But they were not enough. In fact, they appear to be aggravated today.
How? By creating inequalities that are not only economic or ideological, but also biological. Thanks to changes in biotechnology, the richest among us could transform to become more creative, more intelligent, or in better health for longer.
Who owns the data?
“If we want to prevent the concentration of all wealth and power in the hands of a small elite, the key is to regulate the ownership of data.” (21 Lessons for the 21st Century, p. 78)
Take the case of health. We give public and private programmes more and more information. But who owns this data? Is it the property of the organisation collecting them?
Who should we entrust it to? To big companies or to the State? It seems preferable to opt for personal ownership of data. But what do we mean by personal ownership of data that is simultaneously everywhere and nowhere?
Part 2 — The political challenge
Chapter 5 — Community
There is broad consensus that communities have disintegrated over time. This is a fact: many humans feel lost, isolated and alienated. They lack the bonds of belonging. The founder of Facebook, Mark Zuckerberg, has proposed creating communities using AI on his social media.
This statement should be taken with caution. In 2018, the Cambridge Analytica scandal showed that his company was capable of selling our data to anyone who wanted to manipulate public opinion.
But the proposal has to be taken seriously, because it is quite rare for a private institution to make ideological statements of this sort. Has facebook really recreated a sense of belonging through its facebook groups? To be continued…
Online versus offline
One of the problems with this promise is the chasm between “online” and “offline”. Facebook essentially pictures communities as being online. Its economic model aims to consistently capture more and more of people’s attention, to the point of sapping their energy to leave their own home.
Will it be able to change its model to offer healthier use of social media that promotes ‘non-commercial” offline activities instead of online purchasing? Not so sure.
And it would also need to review its taxation model. Up to now, it has been adept at tax evasion and it can justify this more easily because it has an online (virtual) view of its users. But if it genuinely realised that those users have an offline body, would it not want to help build hospitals, roads and sewers (everything that paying taxes can offer communities)?
Chapter 6 — Civilisation
Are we condemned to submit to the “clash of civilisations”? Is the West really in a struggle against the East or the Arab world? Yuval Noah Harari disagrees with this view.
Why? Because he feels that the widely spread notion of the “clash of civilisations” is false. This is for several reasons.
Firstly, because Islamic fundamentalism is not a secular movement with deep roots back in the Muslim Middle Ages: it is a brand new ideology created by people who read both the Quran and major European intellectual writers.
Also because no civilisation has a fixed identity. Every society constantly reinvents and creates its own story by giving meaning to the transformations that it is subjected to or causes.
Germans and gorillas
In contrast to biological species that often split but never merge (impossible to merge with our gorilla cousins, even if we share the same ancestors), human societies tend to band together.
France, for example, is a grouping of several peoples (Breton, Gascon, Provençal, etc.). It is currently merging with a European identity.
Now these fusions do not always last (look at Brexit). But the movement is powerful and ongoing. “Globalisation” creates strong links between distinct groups, engendering more uniform practices.
The Mediaeval Olympics
Do this thought experiment. Imagine holding the Olympic Games 1000 years ago. It is impossible to know who is competing against whom (no States recognise each other as equals), there are no common sports and nothing that can unite these peoples.
Now look at things today. Hundreds of States take part. They all have similar flags, similar anthems. They all recognise each other (or almost all) and work with the same international bodies.
We live today in a single global political paradigm, inherited from the West (often imposed by Westerners).
One dollar to rule them all
The same applies to economics and to health. Capitalism has gradually established itself in all regions of the world, with a few nuances. So-called “modern” medicine too.
“The people we fight the most are often our family members. Identity is defined by conflicts and dilemmas rather than agreements. What does it mean to be European in 2018? It doesn’t mean to have white skin, to believe in Jesus Christ, or to uphold liberty. Rather, it is vehemently debating immigration, the European Union and the limits of capitalism. It also means to obsessively ask yourself ‘what defines my identity?’ and to worry about an ageing population, about rampant consumerism and about global warming.”
(21 Lessons for the 21st Century, p. 103)
Seen this way, we are becoming more and more alike. The problems that drive us are increasingly similar, whether we are Chinese or Peruvian.
Chapter 7 — Nationalism
As we have seen, no nation is set in stone. Every nation is a historical construction.
Nationalism has its good sides, since it allows national interests to be put before family interests (broadening empathy) through the tax system, in particular. On the other hand, ultra-nationalism is a problem, as it is a major source of conflict.
Faced with the challenges of the contemporary world, the nationalist solution seems inappropriate.
The nuclear challenge
The nuclear arms race created a new situation in the second half of the 20th century. Humanity feared for itself. In the end, a new world order came about, one in which peace prevailed.
But the rise of nationalism could well reshuffle the cards and lead to new forms of anxiety.
The ecological challenge
Nationalist isolationism is arguably even more dangerous when it comes to the ecological challenge and, in particular, global warming. Unlike the potential nuclear threat, climate change is a reality and it is coming about.
And it does not care about borders between States. The actions of one country spill over into others. That is why it is essential to reach agreement at a global level.
The technological challenge
Again, no nationalist response can be made to the problems raised in previous chapters about the digital dictatorship and the merger of information and biotechnology.
Spaceship Earth
“We now have a global ecology, a global economy and a global science – but we are still stuck with only national politics. This mismatch prevents the political system from effectively countering our main problems. To have effective politics, we must either de-globalise the ecology, the economy and the march of science – or we must globalise our politics.” (21 Lessons for the 21st Century, p. 118)
For Yuval Noah Harari, this means taking global issues into account at the local and national level. This must happen before we can even think about creating a “global government”.
Chapter 8 — Religion
Can religion help us solve certain problems? To answer this question, we must distinguish between:
- Technical problems;
- Policy problems;
- Identity problems.
Technical problems: Christian agriculture
In the past, people prayed to their God (or gods) to make it rain or to return a sick child to health. Today, science gives us much better results and religion is no longer as relevant in this field.
Policy problems: Muslim economy
As in the case of technical problems, religion does not have a priority role to play here. In fact, it acts more as “varnish” or justification. After thinking about or solving political-economic problems through the theories of the best contemporary authors, some religious leaders will look for parts of the scriptures (Bible, Quran or other) that prove them right. But as such, religion has nothing to say about the great political issues of our time.
Identity problems: the lines in the sand
When it comes to separating “us” from “them”, religions still have something to say. Even today, many people recognise themselves as being part of this or that religious community, to the exclusion of any other.
Japan is a typical example of a country that has succeeded in a dual task: becoming modern (through science, the market, and contemporary political doctrines) and creating national unity through a revamped version of the local religion, Shinto. It has worked very well: Japanese people are both modern and firmly attached to their customs and their country.
The handmaid of nationalism
Unfortunately, religions help to maintain national unity and often create an identity-based withdrawal, whereas the challenges of the contemporary world require global responses. It is therefore not certain that religions can help us cope with them.
Chapter 9 — Immigration
“To clarify matters, it would perhaps be helpful to view immigration as a deal with three basic conditions or terms:
Term 1: The host country allows the immigrants in. -Term 2: In return, the immigrants must embrace at least the core norms and values of the host country, even if that means giving up some of their traditional norms and values. Term 3: If the immigrants assimilate to a sufficient degree, over time they become equal and full members of the host country. ‘They’ become ‘us’.”
(21 Lessons for the 21st Century, p. 132)
However, each term brings specific problems. In addition to that, we often confuse issues that fall under one or the other. In this chapter, the author tries to put these questions in order.
From racism to culturism
Yuval Noah Harari points to two types of ideologies that are important when we think about immigration.
- Racism, on one hand, seeks to base differences (and hierarchy) between peoples on biological data (the concept of “race”).
- “Culturism” however, considers these differences to be “cultural”. This is also problematic.
Currently, culturism is thriving. Some “cultural” data (for example, speaking frankly rather than silencing conflicts) prevent some people from continuing to live in the country that welcomes them. Individuals are “catalogued” according to cultural prejudices.
The issue of immigration must be resolved democratically, taking into account this dual constraint: it is impossible to force a people to accept immigration and each people has obligations toward other populations.
Part Three — Despair and hope
Chapter 10 — Terrorism
Creating terror is an effective strategy. Despite the relatively few deaths attributable to terrorism, compared to the damage sugar can have on health for example, it frightens people and leads to irrational behaviour.
If we make a cold calculation, terrorism claims few victims, especially when compared to traditional warfare. But what terrorists hope to do is scare us, and make us crazy, confused and aggressive.
Reshuffling the cards
Conclusion: terrorists are weak. They have no other means than to terrorise us. But they leave our defences and means of response intact. They are more like “theatre producers” than military strategists.
The answer also lies in theatrics. Above all, it is important to remember that “nothing that terrorists do can defeat us.” Only our fear can do this; we must therefore demonstrate that the situation is under control and that terrorists have not taken control of our emotions.
A small coin in a big empty jar
However, sometimes the State gets angry. Why? Because it bases its legitimacy on public safety. And as it has spent centuries pacifying the public sphere inside, it fears that this will be endangered from outside and that its population will rise up against it if it does not act.
Terrorism goes nuclear
The balance of power effectively changes if terrorists acquire nuclear, biological (bioterrorism) or computer (cyberterrorism) capabilities. Of course, these risks must be studied with particular attention. But they must not divert our gaze (and resources) from more crucial issues such as global warming.
Chapter 11 — War
Traditional warfare has been brewing since the financial crisis of 2018. Some believe in a return to the 1910s, when an economic crisis erupted and led to the first World War.
But the situation is not the same. At that time, countries relished victorious wars; today, countries find it very difficult to conquer and conflicts these days leave too bitter an aftertaste.
The view from the Kremlin
Russia stands out as an exception. It pursues a policy of warfare. However, it aims to limit the extent of the conflicts it creates, at least so far (NB. the author published this book in 2018).
Moreover, Putin’s State lacks “state-of-the-art” computing and biotech technology (though it is quite good at cyber warfare), nor does it have an ideology that would appeal to many outside Russia.
The lost art of winning wars
It is harder — and less interesting — to win wars today, because:
- The wealth of a country is today mostly immaterial, which makes it difficult to conquer;
- The risks of cyber warfare and nuclear weapons make even the most aggressive think twice.
The march of folly
Yuval Noah Harari, however, does not rule out the risk of war. Why would that be? Human stupidity:
“Human stupidity is one of the most important forces in history, yet we often discount it. Politicians, generals and scholars treat the world as a great chess game […]. The problem is that the world is far more complicated than a chessboard, and human rationality is not up to the task of really understanding it. Hence even rational leaders frequently end up doing very stupid things.”
(21 Lessons for the 21st Century, p. 163)
Chapter 12 — Humility
A good dose of humility makes it possible to stamp out a lot of idiotic, misplaced and aggressive behaviour toward foreigners. All peoples believe themselves to be the best and the greatest. But nothing beats a little wake-up call! The author takes the case of Jews (being Jewish himself, he prefers to criticise his own).
Freud’s mother
The history of the Jews may be important to them, but it does not have the global importance they often attribute to it. While the Jewish religion inspired the Christian and Muslim religions, they ultimately had a much more capital influence.
Ethics before the Bible
Jewish people also tend to believe that they are the source of ethics, because Abraham and Moses created moral codes. But this is not true. Before them, groups of humans already had their own traditions in this area. Even animals follow ethical rules that ethologists observe with more accuracy every day.
The birth of bigotry
Perhaps Judaism has innovated in matters of monotheism? Once again, history puts this into doubt. Signs of monotheism can be noted back in Egyptian times.
And above all, the belief in one God is perhaps not an idea they should want to boast about too much, because religions of this type have not really been models of acceptance of others.
Jewish physics, Christian biology
Perhaps Jews should glorify themselves for the great names who, over the centuries and especially the past two centuries, have marked the history of science? However, these thinkers (Spinoza, Einstein or Freud, to name but the best known) have been part of traditions that did not come from Judaism itself. The scientific revolution, for example, is not rooted in the Jewish world.
Chapter 13 — God
There is the God of philosophers and the God of believers. The first designates a source of perplexity about the world; the second a foundation for creating very strict and concrete rules of life.
It is one thing to be amazed at the mystery of existence, another to create social order. Often, a sacred book is used by believers to establish their customs. And they like to give their God a name and use it. Curious people and philosophers do not need names or established doctrines.
Godless ethics
Belief in a God (or gods) can of course encourage us to do the right thing. But you don’t necessarily need to believe in order to behave in a good way. For the author, morality is first and foremost about “reducing suffering” (p. 182).
Moreover, humans also seek to take care of others. Why? Because, as a social animal, it is also a condition for their well-being. But concern for others does not need religion.
We can become aware of the importance of others (from our brothers to strangers) through simpler theories.
Chapter 14 — Secularism
Secularism is not the absence of religion. It is an ethical code and a social ideal. Of course, it is difficult to live up to an ideal. But we can try to follow it as best we can.
The secular ideal
“What then is the secular ideal? The most important secular commitment is to the truth, which is based on observation and evidence rather than on mere faith. Seculars strive not to confuse truth with belief […]. In addition, seculars do not sanctify any group, any person or any book as if it and it alone has sole custody of the truth.”
(21 Lessons for the 21st Century, p. 186)
Yuval Noah Harari offers other traits:
- Compassion;
- The absence of absolute divine commandments;
- A deep commitment to equality;
- Freedom to think, to seek, to experiment;
- Responsibility.
Was Stalin secular?
Yes, if we reduce secularism to the absence of belief in god. No, if we look at it as the ideal described briefly above.
The doctrine of human rights can be seen as the “dogma” of secularism. It has certainly played a beneficial role in recent centuries, but it may no longer be suitable.
Acknowledging the shadow
Secularism has had its perverse effects (including Stalinist and Western imperialism, among others). No creed, not even that of the secularists, exists without its dark side. This is why reflexivity and humility (or modesty) are so important.
It is better to trust those who “admit ignorance” than those who “claim infallibility” (p. 194).
Part Four — Truth
Chapter 15 — Ignorance
Rationality and individuality are myths invented by liberal ideology. The individual does not think alone and only by him or herself, nor does he or she decide by taking all the options into account. Individuals live and think in a group. They are often unaware of the causes and consequences of their actions or things around them. They think they knows, but it is an illusion.
The world, meanwhile, is becoming more complex. But is it through a constant influx of data that we will make them understand contemporary issues? No. It is by telling stories to groups.
The black hole of power
The world’s private and public leaders are not necessarily more knowledgeable. They are too busy. They want to act quickly, on the basis of quickly proclaimed speeches. Power distorts the truth. Those in power are caught in a dilemma:
- Either they remain at the centre of power and acquire only very distorted knowledge;
- Or they venture to the edges (where the original and interesting ideas are) and waste their precious time.
Chapter 16 — Justice
“Justice demands not just a set of abstract values, but also an understanding of concrete cause-and-effect relations.”
(21 Lessons for the 21st Century, p. 201)
In a world that is becoming more global, it is increasingly difficult to understand these relationships. Am I to blame because I eat meat or wear certain clothes? Where do they come from?
Stealing rivers
Neither the morality of duty (acting according to a rule) nor the morality of consequences (acting according to the consequences of our actions) work very well today, because we don’t really know what we are actually doing any more.
The morality of intention (to be judged on our desire to do the right thing) or the morality of knowledge (do everything to get to know a given situation) are also difficult to apply.
So, as problems become global, how can we take all points of view into account and move away from our structural biases or individual prejudices?
Downsize or deny?
To try to understand and assess the world, four strategies are often employed:
- Reduce the problem to something simpler
- Propose a touching story
- Weave conspiracy theories
- Create a reassuring dogma
How can we give ourselves (individually and collectively) the means to know and assess?
Chapter 17 — Post-truth
Propaganda and disinformation are nothing new. Trump and Putin may be using new means, but they certainly did not invent the concept.
The post-truth species
But isn’t fiction specific to humans? In Sapiens, Yuval Noah Harari already supported this thesis. Fiction is what enables human communities to cooperate effectively. As fiction goes, fake news is not really new.
Once a lie, always the truth
Nazi and Stalinist propaganda had already theorised it and proved it: simply repeat a lie often enough and it will become the truth. Their fiction led to mass murder.
Today, it is difficult to know what to believe, but it is not certain that the situation is worse than before. Hopefully, fake news on Facebook and X will probably not lead to mass murder.
In fact, truth has always been secondary to the power and will to transform the world. Fiction (and conventions, which are very similar) governs the human world.
Getting out of the brainwashing machine
“All this does not mean that fake news is not a serious problem, or that politicians and priests have a free licence to lie through their teeth.” It would also be totally wrong to conclude that everything is just fake news, that any attempt to discover the truth is doomed to failure, and that there is no difference whatsoever between serious journalism and propaganda.”
(21 Lessons for the 21st Century, p. 217)
What counts is to develop a critical mind and to recognise the most reliable sources of information.
Chapter 18 — Science Fiction
Can science fiction help us? As humans cooperate through fiction, but also need to know what is going on in the world, perhaps the science fiction genre suits them? In fact, it is already a great success. But maybe the writers should do their work a little better.
Living in a box
In Matrix and the Truman Show, which are good films, the protagonists find themselves in matrices. The problem is that they leave the matrix to find their true self. But does something like a “real me” truly exist?
Moreover, when they finally discover the “real world”, it is made of the same matter (pain, conflict, love, etc.). It could very well be another matrix.
Disney loses faith in free will
The Pixar and Disney animated film Inside Out tells the story of Riley, or rather her emotions. The story is based on recent neuro-scientific research and shows that the individual is a complex business and a continuous interaction between various emotions.
The author gives another example: Brave New World by Aldous Huxley. Yuval Noah Harari admires this classic work of science fiction. He sees it as a disturbing projection of the future.
Part Five — Resilience
Chapter 19 — Education
The world is changing faster than ever before. In addition to this, we are saturated with information. Education must therefore focus on how to choose between good and bad information; it must also help to create meaning.
The heat is on
Tomorrow’s adult will have to reinvent him or herself more often and faster than any other human being until now. The changes — still unknown, in a precise way — that will occur in the coming years will undoubtedly force many people to relearn new jobs and face completely new situations.
Demonstrating “mental agility” and “emotional balance” is becoming vital. But they are not easy to teach!
Hacking humans
To avoid being manipulated by new technologies and intrusive marketing methods, we are going to need to get to know ourselves even better. Yes, you have to resist the attempts of Coca-Cola, Baidu or Amazon (to name but a few) to hack you, that is to say, manipulate your emotions, your choices and your goals.
Chapter 20 — Meaning
Narratives (nationalist, religious, romantic, etc.) give meaning to our lives. Good stories captivate you by giving you a role in a larger scenario. You no longer think about asking why you are following this story and what makes it so important. You are caught up in the details of the story.
The weight of the roof
Questioning well-established narratives is a dangerous undertaking.
“Not only our personal identities but also our collective institutions are built on the story. Consequently, it is extremely frightening to doubt the story. In many societies, anyone who tries to do so is ostracised or persecuted. Even if not, it takes strong nerves to question the very fabric of society. […] Most stories are held together by the weight of their roof rather than by the strength of their foundations.”.
(21 Lessons for the 21st Century, p. 251)
Hocus pocus and the industry of belief
How can belief in a narrative be maintained? By rituals. By investing certain concrete objects with abstract powers related to the narrative, those who perform the ritual can help people see (and believe) the invisible. Wine becomes the blood of Christ, for example.
The best rituals are related to sacrifice (self-sacrifice or that of another). Why? Because sacrifice involves suffering, and that is something unmistakable. “If I am suffering (or making someone suffer), the story must be true.”
The author offers many enlightening examples to better understand these ritual processes. He also says that often the performance of rituals and sacrifices replaces the pursuit of the ideal provided by the narrative.
The identity portfolio
Each individual’s identity is multi-faceted: several stories intersect and sometimes contradict each other. But the mind has an annoying tendency not to recognise these contradictions or to suppress them. Hence the sometimes inconsistent storyline, but one that the “faithful” of all kinds nevertheless believe strongly– or pretend to believe.
The supermarket at Elsinore
Liberalism is also a narrative. It is a story about how the universe has no meaning, but because I am free, I can give it one. How? By following my sensibility, exploring my inner nature and transforming the world according to my ideas.
But there is a problem, according to Yuval Noah Harari: “me”, just like “freedom” is also a chimera. You are not in control of yourself, your desires, or your emotions.
You can try to create a consistent narrative of yourself, your personal history, or even create your personal branding on social media, but it will never match who you are, nor will it give you any real control over the emotional storms and the pain inside you.
No story
Buddhism also affirms that the universe has no meaning. But it also states that there is no need to create meaning. Human beings are therefore no more meaningful than any other beings. In other words, Buddhism refuses the narrative.
Of course, this refusal of the narrative can itself become a narrative that serves various interests (there are so many examples of Buddhists who use Buddhism as a story to serve various purposes).
The test of reality
And yet Buddhism, and especially meditation, according to Yuval Noah Harari, places its finger on something essential: the simple reality of the body.
The essential question is no longer “What is the meaning of life?” but, “How can we overcome suffering?” . When you ask yourself whether you are facing a story or reality, ask yourself whether or not that thing can suffer.
Chapter 21 — Meditation
In the final chapter, Yuval Noah Harari talks about his own experience and seeks to explain more clearly what lies behind his world view. He tells how, after difficult teenage years and university studies that left him dissatisfied, he encountered meditation through a friend.
Self-observation as required by meditation changed him profoundly. By meditating, he puts himself in contact with reality. And what he says is that the clarity that meditation offers him is what allows him to write his books He doesn’t say that it is a panacea; just that it worked for him.
Digging from both ends
Taken simply, meditation is the observation of the mind. This is a very different activity from neuroscience that studies the brain. It is also very different from philosophy or theoretical discussions.
In the form that the author knows and practices, it is simply a way to“observe body sensations and mental reactions to sensations in a methodical, continuous and objective manner, thereby uncovering the basic patterns of the mind.” (21 lessons for the 21st century, p. 281).
This self-knowledge is likely to become more and more difficult in the future. Do you want to start now?
Conclusion about 21 Lessons for the 21st Century by Yuval Noah Harari:
What to take away from 21 Lessons for the 21st Century by Yuval Noah Harari
Let us first issue a warning about the risk of misinterpretation. The author points it out in the introduction:
“Much of the book discusses the shortcomings of the liberal world view and of the democratic system. I do so not because I believe liberal democracy is uniquely problematic, but rather because I think it is the most successful and most versatile political model humans have so far developed for dealing with the challenges of the modern world.
Not that I regard liberal democracy as more problematic than others: I believe it is the most successful and versatile political model that men have developed so far to meet the challenges of the modern world.
While it may not be appropriate for every society in every stage of development, it has proved its worth in more societies and in more situations than any of the alternatives. While it may not be suitable for every company at every stage of its development, it has proven its value in more companies and more situations than all alternatives.
Therefore, when examining the new challenges that lie ahead of us, it is necessary to understand the limitations of liberal democracy, and to explore how we can adapt and improve its current institutions. When we look at the new challenges that lie ahead, it is therefore necessary to understand the limits of liberal democracy and to see how to adapt and improve its current institutions.” (21 Lessons for the 21st Century, p. 14)
Yuval Noah Harari’s book should not be confused with an anti-liberal pamphlet. He is not and above all does not want to serve as a guarantor for criticism from illiberal regimes. What the author wants is first and foremost a renewal of liberal and democratic institutions. Even if, to do so, they have to be criticised!
But above all, what the author wants is to make us aware of the issues and introduce us to thinking about the world and ourselves.
Strong points:
- A book that is an extension of Sapiens and Homo Deus by exploring the major issues of our time;
- Clear organisation divided into short chapters that deal with one issue at a time;
- Many fascinating examples (we learn a lot);
- The author’s typical sense of humour and clarity of style!
Weak point:
- I didn’t find any.
My rating : 
Have you read “21 Lessons for the 21st Century”? How do you rate it?
(No Ratings Yet)
Loading... Read more reviews on Amazon about “21 Lessons for the 21st Century”
Buy on Amazon “21 Lessons for the 21st Century”
A short practical guide to 21 Lessons for the 21st Century by Yuval Noah Harari
Other characteristics of secularism:
- Compassion;
- The absence of absolute divine commandments;
- A deep commitment to equality;
- Freedom to think, to seek, to experiment;
- Responsibility.
Frequently Asked Questions about 21 Lessons for the 21st Century by Yuval Noah Harari.
1. How did the public welcome 21 Lessons for the 21st Century by Yuval Noah Harari?
This book was very well received by the public with well-among average positive acceptance.
2. What was the impact of 21 Lessons for the 21st Century by Yuval Noah Harari?
This book examines the 21st century from all angles: political, social, technological, environmental, religious and existential.
3. Who is 21 Lessons for the 21st Century by Yuval Noah Harari for?
This book is for anyone who wants to learn something new.
4. What is the power of the cultural landscape?
The cultural landscapehas real power. It pushes us to live a risk-free life where security brings boredom and then stagnation.
5. What is digging at both ends?
In the form that the author knows and practices, it is simply a way to“observe body sensations and mental
reactions to sensations in a methodical, continuous and objective manner, thereby uncovering the basic patterns of the mind.
The art of winning wars vs two types of ideologies that are important when we think about immigration
| The lost art of winning wars | Two types of ideologies important for thinking about immigration |
| The wealth of a country is today mostly immaterial, which makes it difficult to conquer. | Racism, on one hand, seeks to base differences (and hierarchy) between peoples on biological data (the concept of “race”). |
| The risks of cyber warfare and nuclear weapons make even the most belligerent think twice. | “Culturism” however, considers these differences to be “cultural”. This is also problematic. |
Who is Yuval Noah Harari?
Yuval Noah Harari was born in Haifa, Israel, in 1976. He received his Ph.D. from Oxford University in 2002 and is currently a lecturer in the History Department of the Hebrew University of Jerusalem. He specialises in world history, medieval history and military history. His current research focuses on very general questions about history: what is the relationship between history and biology? What is the essential difference between Homo Sapiens and other animals? Is there justice in history? Does history have a direction? Have humans become happier over time? Dr Harari has won the Polonsky Prize for creativity and originality on two occasions, in 2009 and 2012. In 2011, he also received the Moncado Award from the Society for Military History, which recognises the best articles on military history. A year later, he was elected a member of the Israeli Academy of Young Scientists.
