This was not a uniquely Egyptian defect. Despite all the immense achievements of the Chinese dynasties, the Muslim empires and the European kingdoms, even in AD 1850 the life of the average person was not better – and might actually have been worse – than the lives of archaic hunter-gatherers. In 1850 a Chinese peasant or a Manchester factory hand worked longer hours than their hunter-gatherer ancestors; their jobs were physically harder and mentally less fulfilling; their diet was less balanced; hygiene conditions were incomparably worse; and infectious diseases were far more common.
Suppose you were given a choice between the following two vacation packages:
Stone Age package: On day one we will hike for ten hours in a pristine forest, setting camp for the night in a clearing by a river. On day two we will canoe down the river for ten hours, camping on the shores of a small lake. On day three we will learn from the native people how to fish in the lake and how to find mushrooms in the nearby woods.
Modern proletarian package: On day one we will work for ten hours in a polluted textile factory, passing the night in a cramped apartment block. On day two we will work for ten hours as cashiers in the local department store, going back to sleep in the same apartment block. On day three we will learn from the native people how to open a bank account and fill out mortgage forms.
Which package would you choose?
Hence when we come to evaluate human cooperation networks, it all depends on the yardsticks and viewpoint we adopt. Are we judging pharaonic Egypt in terms of production, nutrition or perhaps social harmony? Do we focus on the aristocracy, the simple peasants, or the pigs and crocodiles? History isn’t a single narrative, but thousands of alternative narratives. Whenever we choose to tell one, we are also choosing to silence others.
Human cooperative networks usually judge themselves by yardsticks of their own invention, and not surprisingly, they often give themselves high marks. In particular, human networks built in the name of imaginary entities such as gods, nations and corporations normally judge their success from the viewpoint of the imaginary entity. A religion is successful if it follows divine commandments to the letter; a nation is glorious if it promotes the national interest; and a corporation thrives if it makes a lot of money.
When examining the history of any human network, it is therefore advisable to stop from time to time and look at things from the perspective of some real entity. How do you know if an entity is real? Very simple – just ask yourself, ‘Can it suffer?’ When people burn down the temple of Zeus, Zeus doesn’t suffer. When the euro loses its value, the euro doesn’t suffer. When a bank goes bankrupt, the bank doesn’t suffer. When a country suffers a defeat in war, the country doesn’t really suffer. It’s just a metaphor. In contrast, when a soldier is wounded in battle, he really does suffer. When a famished peasant has nothing to eat, she suffers. When a cow is separated from her newborn calf, she suffers. This is reality.
Of course suffering might well be caused by our belief in fictions. For example, belief in national and religious myths might cause the outbreak of war, in which millions lose their homes, their limbs and even their lives. The cause of war is fictional, but the suffering is 100 per cent real. This is exactly why we should strive to distinguish fiction from reality.
Fiction isn’t bad. It is vital. Without commonly accepted stories about things like money, states or corporations, no complex human society can function. We can’t play football unless everyone believes in the same made-up rules, and we can’t enjoy the benefits of markets and courts without similar make-believe stories. But the stories are just tools. They should not become our goals or our yardsticks. When we forget that they are mere fiction, we lose touch with reality. Then we begin entire wars ‘to make a lot of money for the corporation’ or ‘to protect the national interest’. Corporations, money and nations exist only in our imagination. We invented them to serve us; how come we find ourselves sacrificing our lives in their service?
5
The Odd Couple
Stories serve as the foundations and pillars of human societies. As history unfolded, stories about gods, nations and corporations grew so powerful that they began to dominate objective reality. Believing in the great god Sobek, the Mandate of Heaven or the Bible enabled people to build Lake Fayum, the Great Wall of China and Chartres Cathedral. Unfortunately, blind faith in these stories meant that human efforts frequently focused on increasing the glory of fictional entities such as gods and nations, instead of bettering the lives of real sentient beings.
Does this analysis still hold true today? At first sight, it seems that modern society is very different from the kingdoms of ancient Egypt or medieval China. Hasn’t the rise of modern science changed the basic rules of the human game? Wouldn’t it be true to say that despite the ongoing importance of traditional myths, modern social systems rely increasingly on objective scientific theories such as the theory of evolution, which simply did not exist in ancient Egypt or medieval China?
We could of course argue that scientific theories are a new kind of myth, and that our belief in science is no different from the ancient Egyptians’ belief in the great god Sobek. Yet the comparison doesn’t hold water. Sobek existed only in the collective imagination of his devotees. Praying to Sobek helped cement the Egyptian social system, thereby enabling people to build dams and canals that prevented floods and droughts. Yet the prayers themselves didn’t raise or lower the Nile’s water level by a millimetre. In contrast, scientific theories are not just a way to bind people together. It is often said that God helps those who help themselves. This is a roundabout way of saying that God doesn’t exist, but if our belief in Him inspires us to do something ourselves – it helps. Antibiotics, unlike God, help even those who don’t help themselves. They cure infections whether you believe in them or not.
Consequently, the modern world is very different from the premodern world. Egyptian pharaohs and Chinese emperors failed to overcome famine, plague and war despite millennia of effort. Modern societies managed to do it within a few centuries. Isn’t it the fruit of abandoning intersubjective myths in favour of objective scientific knowledge? And can’t we expect this process to accelerate in the coming decades? As technology allows us to upgrade humans, overcome old age and find the key to happiness, so people would care less about fictional gods, nations and corporations, and focus instead on deciphering the physical and biological reality.
In truth, however, things are far more complicated. Modern science certainly changed the rules of the game, but it did not simply replace myths with facts. Myths continue to dominate humankind. Science only makes these myths stronger. Instead of destroying the intersubjective reality, science will enable it to control the objective and subjective realities more completely than ever before. Thanks to computers and bioengineering, the difference between fiction and reality will blur, as people reshape reality to match their pet fictions.
The priests of Sobek imagined the existence of divine crocodiles, while pharaoh dreamt about immortality. In reality, the sacred crocodile was a very ordinary swamp reptile dressed in golden fineries, and pharaoh was as mortal as the simplest of peasants. After death, his corpse was mummified using preservative balms and scented perfumes, but it was as lifeless as one can get. In contrast, twenty-first-century scientists might be able to really engineer super-crocodiles, and to provide the human elite with eternal youth here on earth.
Consequently the rise of science will make at least some myths and religions mightier than ever. To understand why, and to face the challenges of the twenty-first century, we should therefore revisit one of the most nagging questions of all: how does modern science relate to religion? It seems that people have already said a million times everything there is to say about this question. Yet in practice, science and religion are like a husband and wife who after 500 years of marriage counselling still don’t know each other. He still dreams about Cinderella and she keeps pining for Prince Charming, while they argue about whose turn it
is to take out the rubbish.
Germs and Demons
Most of the misunderstandings regarding science and religion result from faulty definitions of religion. All too often, people confuse religion with superstition, spirituality, belief in supernatural powers or belief in gods. Religion is none of these things. Religion cannot be equated with superstition, because most people are unlikely to call their cherished beliefs ‘superstitions’. We always believe in ‘the truth’. It’s only other people who believe in superstitions.
Similarly, few people put their faith in supernatural powers. For those who believe in demons, demons aren’t supernatural. They are an integral part of nature, just like porcupines, scorpions and germs. Modern physicians blame disease on invisible germs, and voodoo priests blame disease on invisible demons. There’s nothing supernatural about it: you make some demon angry, so the demon enters your body and causes you pain. What could be more natural than that? Only those who don’t believe in demons think of them as standing apart from the natural order of things.
Equating religion with faith in supernatural powers implies that you can understand all known natural phenomena without religion, which is just an optional supplement. Having understood perfectly well the whole of nature, you can now choose whether to add some ‘super-natural’ religious dogma or not. However, most religions argue that you simply cannot understand the world without them. You will never comprehend the true reason for disease, drought or earthquakes if you do not take their dogma into account.
Defining religion as ‘belief in gods’ is also problematic. We tend to say that a devout Christian is religious because she believes in God, whereas a fervent communist isn’t religious, because communism has no gods. However, religion is created by humans rather than by gods, and it is defined by its social function rather than by the existence of deities. Religion is anything that confers superhuman legitimacy on human social structures. It legitimises human norms and values by arguing that they reflect superhuman laws.
Religion asserts that we humans are subject to a system of moral laws that we did not invent and that we cannot change. A devout Jew would say that this is the system of moral laws created by God and revealed in the Bible. A Hindu would say that Brahma, Vishnu and Shiva created the laws, which were revealed to us humans in the Vedas. Other religions, from Buddhism and Daoism to Nazism, communism and liberalism, argue that the superhuman laws are natural laws, and not the creation of this or that god. Of course, each believes in a different set of natural laws discovered and revealed by different seers and prophets, from Buddha and Laozi to Hitler and Lenin.
A Jewish boy comes to his father and asks, ‘Dad, why shouldn’t we eat pork?’ The father strokes his long white beard thoughtfully and answers, ‘Well, Yankele, that’s how the world works. You are still young and you don’t understand, but if we eat pork, God will punish us and we will come to a bad end. It isn’t my idea. It’s not even the rabbi’s idea. If the rabbi had created the world, maybe he would have created a world in which pork was perfectly kosher. But the rabbi didn’t create the world – God did it. And God said, I don’t know why, that we shouldn’t eat pork. So we shouldn’t. Capeesh?’
In 1943 a German boy comes to his father, a senior SS officer, and asks, ‘Dad, why are we killing the Jews?’ The father puts on his shiny leather boots, and meanwhile explains, ‘Well, Fritz, that’s how the world works. You are still young and you don’t understand, but if we allow the Jews to live, they will cause the degeneration and extinction of humankind. It’s not my idea, and it’s not even the Führer’s idea. If Hitler had created the world, maybe he would have created a world in which the laws of natural selection did not apply, and Jews and Aryans could all live together in perfect harmony. But Hitler didn’t create the world. He just managed to decipher the laws of nature, and then instructed us how to live in line with them. If we disobey these laws, we will come to a bad end. Is that clear?!’
In 2016 a British boy comes to his father, a liberal MP, and asks, ‘Dad, why should we care about the human rights of Muslims in the Middle East?’ The father puts down his cup of tea, thinks for a moment, and says, ‘Well, Duncan, that’s how the world works. You are still young and you don’t understand, but all humans, even Muslims in the Middle East, have the same nature and therefore enjoy the same natural rights. This isn’t my idea, nor a decision of Parliament. If Parliament had created the world, universal human rights might well have been buried in some subcommittee along with all that quantum physics stuff. But Parliament didn’t create the world, it just tries to make sense of it, and we must respect the natural rights even of Muslims in the Middle East, or very soon our own rights will also be violated, and we will come to a bad end. Now off you go.’
Liberals, communists and followers of other modern creeds dislike describing their own system as a ‘religion’, because they identify religion with superstitions and supernatural powers. If you tell communists or liberals that they are religious, they think you accuse them of blindly believing in groundless pipe dreams. In fact, it means only that they believe in some system of moral laws that wasn’t invented by humans, but which humans must nevertheless obey. As far as we know, all human societies believe in this. Every society tells its members that they must obey some superhuman moral law, and that breaking this law will result in catastrophe.
Religions differ of course in the details of their stories, their concrete commandments, and the rewards and punishments they promise. Thus in medieval Europe the Catholic Church argued that God doesn’t like rich people. Jesus said that it is harder for a rich man to pass through the gates of heaven than for a camel to pass through the eye of a needle, and the Church encouraged the rich to give lots of alms, threatening that misers will burn in hell. Modern communism also dislikes rich people, but it threatens them with class conflict here and now, rather than with burning sulphur after death.
The communist laws of history are similar to the commandments of the Christian God, inasmuch as they are superhuman forces that humans cannot change at will. People can decide tomorrow morning to cancel the offside rule in football, because we invented that law, and we are free to change it. However, at least according to Marx, we cannot change the laws of history. No matter what the capitalists do, as long as they continue to accumulate private property they are bound to create class conflict and they are destined to be defeated by the rising proletariat.
If you happen to be a communist yourself you might argue that communism and Christianity are nevertheless very different, because communism is right, whereas Christianity is wrong. Class conflict really is inherent in the capitalist system, whereas rich people don’t suffer eternal tortures in hell after they die. Yet even if that’s the case, it doesn’t mean communism is not a religion. Rather, it means that communism is the one true religion. Followers of every religion are convinced that theirs alone is true. Perhaps the followers of one religion are right.
If You Meet the Buddha
The assertion that religion is a tool for preserving social order and for organising large-scale cooperation may vex many people for whom it represents first and foremost a spiritual path. However, just as the gap between religion and science is smaller than we commonly think, so the gap between religion and spirituality is much bigger. Religion is a deal, whereas spirituality is a journey.
Religion gives a complete description of the world, and offers us a well-defined contract with predetermined goals. ‘God exists. He told us to behave in certain ways. If you obey God, you’ll be admitted to heaven. If you disobey Him, you’ll burn in hell.’ The very clarity of this deal allows society to define common norms and values that regulate human behaviour.
Spiritual journeys are nothing like that. They usually take people in mysterious ways towards unknown destinations. The quest usually begins with some big question, such as who am I? What is the meaning of life? What is good? Whereas many people just accept the ready-made answers provided by the powers that be, spiritua
l seekers are not so easily satisfied. They are determined to follow the big question wherever it leads, and not just to places you know well or wish to visit. Thus for most people, academic studies are a deal rather than a spiritual journey, because they take us to a predetermined goal approved by our elders, governments and banks. ‘I’ll study for three years, pass the exams, get my BA certificate and secure a well-paid job.’ Academic studies might be transformed into a spiritual journey if the big questions you encounter on the way deflect you towards unexpected destinations, of which you could hardly even conceive at first. For example, a student might begin to study economics in order to secure a job in Wall Street. However, if what she learns somehow causes her to end up in a Hindu ashram or helping HIV patients in Zimbabwe, then we might call that a spiritual journey.
Why label such a voyage ‘spiritual’? This is a legacy from ancient dualist religions that believed in the existence of two gods, one good and one evil. According to dualism, the good god created pure and everlasting souls that lived in a wonderful world of spirit. However, the bad god – sometimes named Satan – created another world, made of matter. Satan didn’t know how to make his creation last, hence in the world of matter everything rots and disintegrates. In order to breathe life into his defective creation, Satan tempted souls from the pure world of spirit, and locked them up inside material bodies. That’s what humans are – a good spiritual soul trapped inside an evil material body. Since the soul’s prison – the body – decays and eventually dies, Satan ceaselessly tempts the soul with bodily delights, and above all with food, sex and power. When the body disintegrates and the soul has a chance to escape back to the spiritual world, its craving for bodily pleasures draws it back inside some new material body. The soul thus transmigrates from body to body, wasting its days in pursuit of food, sex and power.