Evolved Short Quotes

I have a friend who's an artist and has sometimes taken a view which I don't agree with very well. He'll hold up a flower and say "look how beautiful it is," and I'll agree. Then he says "I as an artist can see how beautiful this is but you as a scientist take this all apart and it becomes a dull thing," and I think that he's kind of nutty. First of all, the beauty that he sees is available to other people and to me too, I believe. Although I may not be quite as refined aesthetically as he is ... I can appreciate the beauty of a flower. At the same time, I see much more about the flower than he sees. I could imagine the cells in there, the complicated actions inside, which also have a beauty. I mean it's not just beauty at this dimension, at one centimeter; there's also beauty at smaller dimensions, the inner structure, also the processes. The fact that the colors in the flower evolved in order to attract insects to pollinate it is interesting; it means that insects can see the color. It adds a question: does this aesthetic sense also exist in the lower forms? Why is it aesthetic? All kinds of interesting questions which the science knowledge only adds to the excitement, the mystery and the awe of a flower. It only adds. I don't understand how it subtracts.

You might be tempted to avoid the messiness of daily living for the tranquility of stillness and peacefulness. This of course would be an attachment to stillness, and like any strong attachment, it leads to delusion. It arrests development and short-circuits the cultivation of wisdom.

Everyone knows history is written by the winners, but that cliche misses a crucial detail: Over time, the winners are always the progressives. Conservatism can only win in the short term, because society cannot stop evolving (and social evolution inevitably dovetails with the agenda of those who see change as an abstract positive). It might take seventy years, but it always happens eventually. Serious historians are, almost without exception, self-styled progressives. Radical views--even the awful ones--improve with age.

Religion is a totalitarian belief. It is the wish to be a slave. It is the desire that there be an unalterable, unchallengeable, tyrannical authority who can convict you of thought crime while you are asleep, who can subject you to total surveillance around the clock every waking and sleeping minute of your life, before you're born and, even worse and where the real fun begins, after you're dead. A celestial North Korea. Who wants this to be true? Who but a slave desires such a ghastly fate? I've been to North Korea. It has a dead man as its president, Kim Jong-Il is only head of the party and head of the army. He's not head of the state. That office belongs to his deceased father, Kim Il-Sung. It's a necrocracy, a thanatocracy. It's one short of a trinity I might add. The son is the reincarnation of the father. It is the most revolting and utter and absolute and heartless tyranny the human species has ever evolved. But at least you can f#$%ing die and leave North Korea!

In short, we evolved, like other animals, to win the reproduction game. That contest has a single aim, to leave as many descendants as possible.

Have you ever wondered, "What is the purpose of my life?" Well, here's one short answer. The purpose of your life is to evolve spiritually.

Ancient Egypt, like that of the Olmecs (Bolivia), emerged all at once and fully formed. Indeed, the period of transition from primitive to advanced society appears to have been so short that it makes no kind of historical sense. Technological skills that should have taken hundreds or even thousands of years to evolve were brought into use almost overnight-- and with no apparent antecedents whatever. For example, remains from the pre-dynastic period around 3500 BC show no trace of writing. Soon after that date, quite suddenly and inexplicably, the hieroglyphs familiar from so many of the ruins of Ancient Egypt begin to appear in a complete and perfect state. Far from being mere pictures of objects or actions, this written language was complex and structured at the outset, with signs that represented sounds only and a detailed system of numerical symbols. Even the very earliest hieroglyphs were stylized and conventionalized; and it is clear that an advanced cursive script was it common usage by the dawn of the First Dynasty.

Life is Beautiful? Beyond all the vicissitudes that are presented to us on this short path within this wild planet, we can say that life is beautiful. No one can ever deny that experiencing the whirlwind of emotions inside this body is a marvel, we grow with these life experiences, we strengthen ourselves and stimulate our feelings every day, in this race where the goal is imminent death sometimes we are winners and many other times we lose and the darkness surprises us and our heart is disconnected from this reality halfway and connects us to the server of the matrix once more, debugging and updating our database, erasing all those experiences within this caracara of flesh and blood, waiting to return to earth again. "Life is beautiful gentlemen" is cruel and has unfair behavior about people who looked like a bundle of light and left this platform for no apparent reason, but its nature is not similar to our consciousness and feelings, she has a script for each of us because it was programmed that way, the architects of the game of life they know perfectly well that you must experiment with all the feelings, all the emotions and evolve to go to the next levels. You can't take a quantum leap and get through the game on your own. inventing a heaven and a hell in order to transcend, that comes from our fears of our imagination not knowing what life has in store for us after life is a dilemma "rather said" the best kept secret of those who control us day by day. We are born, we grow up, we are indoctrinated in the classrooms and in the jobs, we pay our taxes, we reproduce, we enjoy the material goods that it offers us the system the marketing of disinformation, Then we get old, get sick and die. I don't like this story! It looks like a parody of Noam Chomsky, Let's go back to the beautiful description of beautiful life, it sounds better! Let's find meaning in all the nonsense that life offers us, 'Cause one way or another we're doomed to imagine that everything will be fine until the end of matter. It is almost always like that. Sometimes life becomes a real nightmare. A heartbreaking horror that we find impossible to overcome. As we grow up, we learn to know the dark side of life. The terrors that lurk in the shadows, the dangers lurking around every corner. We realize that reality is much harsher and ruthless than we ever imagined. And in those moments, when life becomes a real hell, we can do nothing but cling to our own existence, summon all our might and fight with all our might so as not to be dragged into the abyss. But sometimes, even fighting with all our might is not enough. Sometimes fate is cruel and takes away everything we care about, leaving us with nothing but pain and hopelessness. And in that moment, when all seems lost, we realize the terrible truth: life is a death trap, a macabre game in which we are doomed to lose. And so, as we sink deeper and deeper into the abyss, while the shadows envelop us and terror paralyzes us, we remember the words that once seemed to us so hopeful: life is beautiful. A cruel and heartless lie, that leads us directly to the tragic end that death always awaits us.

In the end, people don’t view their life as merely the average of all of its moments—which, after all, is mostly nothing much plus some sleep. For human beings, life is meaningful because it is a story. A story has a sense of a whole, and its arc is determined by the significant moments, the ones where something happens. Measurements of people’s minute-by-minute levels of pleasure and pain miss this fundamental aspect of human existence. A seemingly happy life may be empty. A seemingly difficult life may be devoted to a great cause. We have purposes larger than ourselves. Unlike your experiencing self—which is absorbed in the moment—your remembering self is attempting to recognize not only the peaks of joy and valleys of misery but also how the story works out as a whole. That is profoundly affected by how things ultimately turn out. Why would a football fan let a few flubbed minutes at the end of the game ruin three hours of bliss? Because a football game is a story. And in stories, endings matter. Yet we also recognize that the experiencing self should not be ignored. The peak and the ending are not the only things that count. In favoring the moment of intense joy over steady happiness, the remembering self is hardly always wise. “An inconsistency is built into the design of our minds,” Kahneman observes. “We have strong preferences about the duration of our experiences of pain and pleasure. We want pain to be brief and pleasure to last. But our memory … has evolved to represent the most intense moment of an episode of pain or pleasure (the peak) and the feelings when the episode was at its end. A memory that neglects duration will not serve our preference for long pleasure and short pains.” When our time is limited and we are uncertain about how best to serve our priorities, we are forced to deal with the fact that both the experiencing self and the remembering self matter. We do not want to endure long pain and short pleasure. Yet certain pleasures can make enduring suffering worthwhile. The peaks are important, and so is the ending.

Evidence is always partial. Facts are not truth, though they are part of it – information is not knowledge. And history is not the past – it is the method we have evolved of organising our ignorance of the past. It’s the record of what’s left on the record. It’s the plan of the positions taken, when we to stop the dance to note them down. It’s what’s left in the sieve when the centuries have run through it – a few stones, scraps of writing, scraps of cloth. It is no more “the past” than a birth certificate is a birth, or a script is a performance, or a map is a journey. It is the multiplication of the evidence of fallible and biased witnesses, combined with incomplete accounts of actions not fully understood by the people who performed them. It’s no more than the best we can do, and often it falls short of that.

In writing the short novel Fahrenheit 451 I thought I was describing a world that might evolve in four or five decades. But only a few weeks ago, in Beverly Hills one night, a husband and wife passed me, walking their dog. I stood staring after them, absolutely stunned. The woman held in one hand a small cigarette-package-sized radio, its antenna quivering. From this sprang tiny copper wires which ended in a dainty cone plugged into her right ear. There she was, oblivious to man and dog, listening to far winds and whispers and soap-opera cries, sleep-walking, helped up and down curbs by a husband who might just as well not have been there. This was not fiction.

Emotions evolved, in short, for their capacity to induce adaptive reactions to danger, competition, mating opportunities, and so on. Emotions are action-prone. Our species shares many emotions with the other primates because we rely on approximately the same behavioral repertoire.

This is the critical point of this book: if you are that zebra running for your life, or that lion sprinting for your meal, your body’s physiological response mechanisms are superbly adapted for dealing with such short-term physical emergencies. For the vast majority of beasts on this planet, stress is about a short-term crisis, after which it’s either over with or you’re over with. When we sit around and worry about stressful things, we turn on the same physiological responses—but they are potentially a disaster when provoked chronically. A large body of evidence suggests that stress-related disease emerges, predominantly, out of the fact that we so often activate a physiological system that has evolved for responding to acute physical emergencies, but we turn it on for months on end, worrying about mortgages, relationships, and promotions.

The questions of God – meaning in Milton’s phrase “The god who hung the stars like lamps in heaven” – I don’t think psychedelics can address that definitively, but there is another god, a goddess, the goddess of biology, the goddess of the coherent animal human world, the world of the oceans, the atmosphere, and the planet. In short, our world! The world that we were born into, that we evolved into, and that we came from. That world, the psychedelics want to connect us up to… Our individuality, as people and as a species, is an illusion of bad language that the psychedelics dissolve into the greater feeling of connectedness that underlies our being here, and to my mind that’s the religious impulse. It’s not a laundry list of moral dos and don’ts, or a set of dietary prescriptions or practices: it’s a sense of connectedness, responsibility for our fellow human beings and for the earth you walking around on, and because these psychedelics come out of that plant vegetable matrix they are the way back into it.

The soul is imbued with a yearning that is carried, like a torch, from incarnation to incarnation. It burns with a curiosity about life and it’s true identity. Souls live, strive, and evolve, driven to seeking the truth about the world and themselves.

As we get older it is our short term memory that fades rather than our long term memory. Perhaps we have evolved like this so that we are able to tell the younger generation about the stories and experiences that have formed us which may be important to subsequent generations if they are to thrive. I worry though, about what might happen to our minds if most of the stories we hear are about greed, war, and atrocity

The efficiency of Wu Wei is like that of water flowing over and around the rocks in its path—not the mechanical, straight-line approach that usually ends up short-circuiting natural laws, but one that evolves from an inner sensitivity to the natural rhythm of things.

The most wise and evolved minds come from the most unlikely people and places.

Unlearning is essential part of evolving …. And evolving is essential part of finding yourself.

These Diderots and d'Alemberts and Voltaires and Rousseaus or whatever names these scribblers have - there are even clerics among them and gentleman of noble birth! - they've finally managed to infect the whole society with their perfidious fidgets, with their sheer delight in discontent and their unwillingness to be satisfied with anything in this world, in short, with the boundless chaos that reigns inside their own heads!

There is actually a certain value in not finding anything,’ he said. ‘It helps cosmologists to work out the rate at which galaxies are evolving. It’s one of those rare areas where the absence of evidence is evidence.

If you observe a content which then disappears for a short time into the unconscious, it is not altered when it comes up again, but if you forget something for a long time, it does not return in the same form; it autonomously evolves or regresses in the other sphere, and therefore one can speak of unconscious as being a sphere, or entity in itself.

In some evolving civilizations, for reasons which we don't entirely understand, the evolution of consciousness is attended by a disaster of some sort which occurs shortly after the Sy breakthrough. It has something to do with the discovery of the self and the incapacity to deal with it, the consciousness becoming self-conscious but not knowing what to do with the self, not even knowing what its self is, and so ending by being that which is not, and making others what they are not.

You don’t ever doubt me again,” he said hoarsely before his mouth grazed my nipples, first the left and then the right. His scruffy beard scraped the skin beneath raw as he went back and forth. “I will fucking kill you if you ever doubt me again!” he snarled. My eyes rolled back into their sockets at the weight of his words, the desperation in his voice matching the desperation in my movements. I moaned as he bit my nipple harder, almost chewing it between his teeth. I was trapped underneath him, and even though I knew I could push him away, I also knew I wouldn’t. “You answer me when I’m talking to you! ” he roared. “I won’t,” I breathed, my hands in his short hair. “Oh, God, I won’t.” “You won’t what! ” “I will never doubt you again!” “You’re damn right you won’t.

I wonder now, with everything said and done, if things would have been different had I remembered what the Tree had told me. Would I have made the same decisions, the same mistakes? Where would I be, had I remembered? Had I listened? I have learned in my short time here on this world that we as humans are all capable of a great many things, our minds able to process so much. Too much, really. But our greatest curse, our greatest folly, if you will, is our ability of hindsight. Of regret. Oh, Seven. How I wish I would have known.

Religion is a totalitarian belief. It is the wish to be a slave. It is the desire that there be an unalterable, unchallengeable, tyrannical authority who can convict you of thought crime while you are asleep, who can subject you to total surveillance around the clock every waking and sleeping minute of your life, before you're born and, even worse and where the real fun begins, after you're dead. A celestial North Korea. Who wants this to be true? Who but a slave desires such a ghastly fate? I've been to North Korea. It has a dead man as its president, Kim Jong-Il is only head of the party and head of the army. He's not head of the state. That office belongs to his deceased father, Kim Il-Sung. It's a necrocracy, a thanatocracy. It's one short of a trinity I might add. The son is the reincarnation of the father. It is the most revolting and utter and absolute and heartless tyranny the human species has ever evolved. But at least you can fucking die and leave North Korea!

if two closely related species act the same under similar circumstances, the mental processes behind their behavior are likely the same, too. The alternative would be to postulate that, in the short time since they diverged, both species evolved different ways of generating the same behavior.

[Memory]... is a system of near-infinite complexity, a system that seems designed for revision as much as for replication, and revision unquestionably occurs. Details from separate experiences weave together, so that the rememberer thinks of them as having happened together. The actual year or season or time of day shifts to a different one. Many details are lost, usually in ways that serve the self in its present situation, not the self of ten or twenty or forty years ago when the remembered event took place. And even the fresh memory, the 'original,' is not reliable in a documentary sense....Memory, in short, is not a record of the past but an evolving myth of understanding the psyche spins from its engagement with the world.

Good,” she replied. “That’s why you show promise. Not only are you able to recognize your shortcomings, you have an undeniable hunger to change for the better and evolve. What’s truly amazing is what you’ve become in so short a time. Most humans would have imploded after a fraction of what you’ve lived through.” “Guess it comes from being stuck in a moment for so long, treading water and losing ground no matter how hard I swam. It’s almost as if the current has shifted and now I’m swimming at blazing speeds like some human version of the Nautilus that has slipped into the Gulf Stream.

After a while the velvet silence was broken by Granny’s deep and resonant snore. Shortly afterwards it was joined by the genteel snoring of Nanny, who had spent far more time sleeping in company than Granny and had evolved a more accommodating nasal orchestra. Granny’s snore would have cut logs.

However life started, once established, it persisted for over 3.5 billion years and evolved from microbial slime to the sophistication of human civilization.

There is actually a certain value in not finding anything,” he said. “It helps cosmologists to work out the rate at which galaxies are evolving.

rapidly evolving short-term experiments

TJ frowns; she can’t write about willing wind and water in the official report. Voicing elements is a rumor. However, she remembers what her grandmother said five decades ago when she was a child; (it was shortly after the war): “Anyone who trains hard can be a Grade A by the time they’re forty or fifty. But it takes decades more to become strong enough to voice one element.” “One element?” TJ asked. “Do you want to voice the entire universe then?” “Can’t I?” Grandmother didn’t answer, not directly anyway, as most great masters do. They never say you can’t do this or no one can do that or that thing is impossible just because they couldn’t do it, or because they hadn’t found it yet. True masters answer differently. Wisely. Like her grandmother answered that day. “Do you know why we evolve, Tirity?” “Because we’re supposed to?” TJ replied. “Yes. It’s in the grand design. We’re ‘supposed to’ evolve. Not just in body, but also in mind,” she said. “In time. You see, time is the key. If given infinite time, you can evolve your mind infinitely. But we live only for a hundred years or so.” “A hundred years is ‘only’?” “You’re so young, Tirity! But yes, it is little for a complete cognitive evolution. Most hard trainers can prolong it to a couple of hundred years. They even get to call the wind or grow a giant plant that could touch the clouds. But voicing everything in the universe? I think only God can do it, the God who created everything with only words. And if God created the world so that he could see how far the humans can evolve, then I’d say, yes, even a human could get godly power. Godlier than voicing one or two elements. If. Given. The. Time.” “How much time?” “More than thousands of years, maybe. Could even need millions, who knows? …” TJ smiles drily; she remembers how her eyes sparkled at the thought of becoming a goddess who could voice everything. She dreamed of flying in the air or walking in space. She thought of making her own garden full of giant flowers where only enormous butterflies would dance. Some days, when she played video games in VR, she even dreamed of voicing the thunder and lightning to join her wooden sword. She thought time could help her do it. But she didn’t know then, time only makes you grow up. Time steals your dreams. Time only turns you into an adult.

Earth’s ancestral vertebrate had five digits, not six, and no Earthly animal had ever evolved with more than five. The alien’s digits were arranged as four fingers flanked on either side by an opposable thumb.

With the best of intentions, the generation before mine worked diligently to prepare their children to make an intelligent case for Christianity. We were constantly reminded of the superiority of our own worldview and the shortcomings of all others. We learned that as Christians, we alone had access to absolute truth and could win any argument. The appropriate Bible verses were picked out for us, the opposing positions summarized for us, and the best responses articulated for us, so that we wouldn’t have to struggle through two thousand years of theological deliberations and debates but could get right to the bottom line on the important stuff: the deity of Christ, the nature of the Trinity, the role and interpretation of Scripture, and the fundamentals of Christianity. As a result, many of us entered the world with both an unparalleled level of conviction and a crippling lack of curiosity. So ready with the answers, we didn’t know what the questions were anymore. So prepared to defend the faith, we missed the thrill of discovering it for ourselves. So convinced we had God right, it never occurred to us that we might be wrong. In short, we never learned to doubt. Doubt is a difficult animal to master because it requires that we learn the difference between doubting God and doubting what we believe about God. The former has the potential to destroy faith; the latter has the power to enrich and refine it. The former is a vice; the latter a virtue. Where would we be if the apostle Peter had not doubted the necessity of food laws, or if Martin Luther had not doubted the notion that salvation can be purchased? What if Galileo had simply accepted church-instituted cosmology paradigms, or William Wilberforce the condition of slavery? We do an injustice to the intricacies and shadings of Christian history when we gloss over the struggles, when we read Paul’s epistles or Saint Augustine’s Confessions without acknowledging the difficult questions that these believers asked and the agony with which they often asked them. If I’ve learned anything over the past five years, it’s that doubt is the mechanism by which faith evolves. It helps us cast off false fundamentals so that we can recover what has been lost or embrace what is new. It is a refining fire, a hot flame that keeps our faith alive and moving and bubbling about, where certainty would only freeze it on the spot. I would argue that healthy doubt (questioning one’s beliefs) is perhaps the best defense against unhealthy doubt (questioning God). When we know how to make a distinction between our ideas about God and God himself, our faith remains safe when one of those ideas is seriously challenged. When we recognize that our theology is not the moon but rather a finger pointing at the moon, we enjoy the freedom of questioning it from time to time. We can say, as Tennyson said, Our little systems have their day; They have their day and cease to be; They are but broken lights of thee, And thou, O Lord, art more than they.15 I sometimes wonder if I might have spent fewer nights in angry, resentful prayer if only I’d known that my little systems — my theology, my presuppositions, my beliefs, even my fundamentals — were but broken lights of a holy, transcendent God. I wish I had known to question them, not him. What my generation is learning the hard way is that faith is not about defending conquered ground but about discovering new territory. Faith isn’t about being right, or settling down, or refusing to change. Faith is a journey, and every generation contributes its own sketches to the map. I’ve got miles and miles to go on this journey, but I think I can see Jesus up ahead.

Her symptoms began to ease. Within a short time, all the physical symptoms associated with her illness disappeared. Sheila had healed herself of a debilitating disease. More important, she had also freed herself from the chains of her self-imprisonment. A

You never hear people put it this way, and I don’t intend to start a trend, but when we consider the ever-evolving process of a person’s thinking, the way a person imagines and organizes the world, it could almost seem appropriate to ask each other from time to time, How’s your religion coming along? How’s it going? Born again, or the same old, same old? Did you successfully distinguish darkness from light in the course of your day? Is there a fever in your mind that won’t go away? Mind if I prescribe a poem?

In her relationships with humans, Artemis is primarily concerned with females, especially the physical aspects of their life cycle, including menstruation, childbirth, and death, however contradictory the association of these with a virgin may appear. (She is also cited as the reason for the termination of female life: when swift death came to a woman, she was said to have been short by Artemis.) The Artemis of classical Greece probably evolved from the concept of a primitive mother goddess, and both she and her sister Athena were considered virgins because they had never submitted to a monogamous marriage. Rather, as befits mother goddesses, they had enjoyed many consorts. Their failure to marry, however, was misinterpreted as virginity by succeeding generations of men who connected loss of virginity only with conventional marriage. Either way, as mother goddess or virgin, Artemis retains control over herself; her lack of permanent connection to a male figure in a monogamous relationship is the keystone of her independence.

Butterflies have very short lives. The minute they reach their full potential, become what they were meant to be, their clock is ticking,” I explain. “If they’d never emerged, never taken flight, they’d have postponed their end. So technically, their quest for life kills them.

As top predators, both humans and wolves evolved the most successful means to capitalization on the continent's wealth of prey. In short, by traveling parallel paths, the two species arrived that the same solution of how not only to survive, but flourish. The resemblance is haunting.

It is sometimes argued that disbelief in a fearful and tempting heavenly despotism makes life into something arid and tedious and cynical: a mere existence without any consolation or any awareness of the numinous or the transcendent. What nonsense this is. In the first place, it commits an obvious error. It seems to say that we ought not to believe that we are an evolved animal species with faulty components and a short lifespan for ourselves and our globe, lest the consequences of the belief be unwelcome or discreditable to us. Could anything show more clearly the bad effects of wish-thinking? There can be no serious ethical position based on denial or a refusal to look the facts squarely in the face. But this does not mean that we must stare into the abyss all the time. (Only religion, oddly enough, has ever required that we obsessively do that.)

BORN TO RUN In his book Racing the Antelope: What Animals Can Teach Us about Running and Life, biologist Bernd Heinrich describes the human species as an endurance predator. The genes that govern our bodies today evolved hundreds of thousands of years ago, when we were in constant motion, either foraging for food or chasing antelope for hours and days across the plains. Heinrich describes how, even though antelope are among the fastest mammals, our ancestors were able to hunt them down by driving them to exhaustion—keeping on their tails until they had no energy left to escape. Antelope are sprinters, but their metabolism doesn’t allow them to go and go and go. Ours does. And we have a fairly balanced distribution of fast-twitch and slow-twitch muscle fibers, so even after ranging miles over the landscape we retain the metabolic capacity to sprint in short bursts to make the kill.

Rida was one of the first Muslims to advocate the establishment of a fully modernized but fully Islamic state, based on the reformed Shariah. He wanted to establish a college where students could be introduced to the study of international law, sociology, world history, the scientific study of religion, and modern science, at the same time as they studied fiqh. This would ensure that Islamic jurisprudence would develop in a truly modern context that would wed the traditions of East and West, and make the Shariah, an agrarian law code, compatible with the new type of society that the West had evolved.

What is the most helpful thing we can do for the earth and her people, Kuan Yin?” “Kuan Yin is changing shape in response to your question, Hope. I’m not sure what this particular shape-shifting means, if it is an answer in itself or if she is adjusting to the question” Lena contemplates. “I’ll just watch for a moment and try to understand.” “Loving people is the most helpful thing anyone can do,” Kuan Yin answers after a short while. “Your society has the resources, at this very moment, to fashion industries and lifestyles conducive to a non-harmful environment. There is a popular belief that over-population is the threat to the earth’s environment. However, for many places upon the earth it is also very much a question of resource availability and distribution. There is a real need for creating a holistic infrastructure that can support everyone. A helpful mindset is simple-living and high-thinking”, continues Kuan Yin. “Science is constantly evolving. There are now recyclable batteries, ink cartridges, etc. Keep up to date on the latest technologies. Be aware, set examples and create trends that will positively influence people’s lives and the environment. As I said earlier, however, this is also a discussion about love and developing a greater capacity to love. It can help everyone. We’re all one huge family, a great continuum. Don’t underestimate the power of the love created in your homes and families. This love has an immense potency, the power to influence others lives in a positive way.

Business can be a wonderful vehicle for both personal and organizational learning and growth. I have experienced many more awakenings as Whole Foods has grown and evolved over the past three decades. We will share some of these throughout the book. Most importantly, I have learned that life is short and that we are simply passing through here. We cannot stay. It is therefore essential that we find guides whom we can trust and who can help us discover and realize our higher purposes in life before it is too late. In my early twenties, I made what has proven to have been a wise decision: a lifelong commitment to follow my heart wherever it led me—which has been on a wonderful journey of adventure, purpose, creativity, growth, and love. I have come to understand that it is possible to live in this world with an open, loving heart. I have learned that we can channel our deepest creative impulses in loving ways toward fulfilling our higher purposes, and help evolve the world to a better place.

When I was a little girl, if someone asked me why I was a Christian, I said it was because Jesus lived in my heart. In high school, I said it was because I accepted the atonement of Jesus Christ on the cross for my sins. My sophomore year of college, during a short-lived Reformed phase, I said it was because of the irresistible grace of God. But after watching Zarmina's execution on television, I decided that the most truthful answer to that question was this: I was a Christian because I was born in the United States of America in the year 1981 to Peter and Robin Held. Arminians call it free will; Calvinists call it predestination. I call it "the cosmic lottery.

As we’ll see later, humans may also possess psychological equivalents of the peacock’s tail and the carpenter ant’s propensity to blow itself up – in other words, psychological adaptations designed to attract mates and to facilitate the care of relatives other than offspring. In short, body and mind were fashioned by the same Darwinian forces.

[Religious belief] is a totalitarian belief. It is the wish to be a slave. It is the desire that there be an unalterable, unchallengeable, tyrannical authority who can convict you of thought crime while you are asleep, who can subject you - who must, indeed, subject you - to total surveillance around the clock every waking and sleeping minute of your life - I say, of your life - before you're born and, even worse and where the real fun begins, after you're dead. A celestial North Korea. Who wants this to be true? Who but a slave desires such a ghastly fate? I've been to North Korea. It has a dead man as its president, Kim Jong-Il is only head of the party and head of the army. He's not head of the state. That office belongs to his deceased father, Kim Il-Sung. It's a necrocracy, a thanatocracy. It's one short of a trinity I might add. The son is the reincarnation of the father. It is the most revolting and utter and absolute and heartless tyranny the human species has ever evolved. But at least you can fucking die and leave North Korea!

About once every million divisions, they produce a mutant. Usually this is bad luck for the mutant—change is always risky for an organism—but just occasionally the new bacterium is endowed with some accidental advantage, such as the ability to elude or shrug off an attack of antibiotics. With this ability to evolve rapidly goes another, even scarier advantage.

When I roll my eyes, she just shakes her head like I couldn't possibly understand how important all this stuff is. And she's right - I don't. I don't think prancing around in short skirts repeating stupid rhymes, flashing their underwear to cheer on boys without doing so much as a cartwheel. It's the twenty-first century - shouldn't we be more evolved than this?

The case I’ve presented in this book suggests that humans are undergoing what biologists call a major transition. Such transitions occur when less complex forms of life combine in some way to give rise to more complex forms. Examples include the transition from independently replicating molecules to replicating packages called chromosomes or, the transition from different kinds of simple cells to more complex cells in which these once-distinct simple cell types came to perform critical functions and become entirely mutually interdependent, such as the nucleus and mitochondria in our own cells. Our species’ dependence on cumulative culture for survival, on living in cooperative groups, on alloparenting and a division of labor and information, and on our communicative repertoires mean that humans have begun to satisfy all the requirements for a major biological transition. Thus, we are literally the beginnings of a new kind of animal.1 By contrast, the wrong way to understand humans is to think that we are just a really smart, though somewhat less hairy, chimpanzee. This view is surprisingly common. Understanding how this major transition is occurring alters how we think about the origins of our species, about the reasons for our immense ecological success, and about the uniqueness of our place in nature. The insights generated alter our understandings of intelligence, faith, innovation, intergroup competition, cooperation, institutions, rituals, and the psychological differences between populations. Recognizing that we are a cultural species means that, even in the short run (when genes don’t have enough time to change), institutions, technologies, and languages are coevolving with psychological biases, cognitive abilities, emotional responses, and preferences. In the longer run, genes are evolving to adapt to these culturally constructed worlds, and this has been, and is now, the primary driver of human genetic evolution. Figure 17.1.

Decadence in modern mass multicultural societies begins at a moment when there is not longer any discernible meaning within society. Meaning is destroyed by raising individualism above all other values because rampant individualism encourages the anarchical proliferation of egotism at the expense of the values that were once part of the national heritage, values that give form to the concept of nationhood and the nation state, to a state which is more than just a political entity, and which corresponds to a particular people who are conscious of sharing a common heritage for the survival of which they are prepared to make personal sacrifices. Man evolved in cooperating groups united by common cultural and genetic ties, and it is only in such a setting that the individual can feel truly free, and truly protected. Men cannot live happily alone and without values or any sense of identity: such a situation leads to nihilism, drug abuse, criminality, and worse. With the spread of purely egotistic goals at the expense of the altruistic regard for family and nation, the individual begins to talk of his rights rather than his duties, for he no longer feels any sense of destiny, of belonging to and being a part of a greater and more enduring entity. He no longer rejoices in the secure belief that he shares in a heritage which it is part of his common duty to protect - he no longer feels that he has anything in common with those around him. In short, he feels lonely and oppressed. Since all values have become personal, everything is now equal to everything; e.g., nothing equals nothing.

We have strong preferences about the duration of our experiences of pain and pleasure. We want pain to be brief and pleasure to last. But our memory, a function of System 1, has evolved to represent the most intense moment of an episode of pain or pleasure (the peak) and the feelings when the episode was at its end. A memory that neglects duration will not serve our preference for long pleasure and short pains.

We are organisms, not angels, and our minds are organs, not pipelines to the truth. Our minds evolved by natural selection to solve problems that were life and death matters to our ancestors, not to commune with correctness and answer any question we are capable of asking. We cannot hold ten thousand words in short-term memory. We cannot see in ultraviolet light. And perhaps we cannot solve conundrums like free will and sentience.

It’s like this for all of us initially. We can contact our inner strength, our natural openness, for short periods before getting swept away. And this is excellent, heroic, a huge step in interrupting and weakening our ancient habits. If we keep a sense of humor and stay with it for the long haul, the ability to be present just naturally evolves. Gradually we lose our appetite for biting the hook. We lose our appetite for aggression. If

Our white cells actually use oxygen to kill invading bacteria. That oxygen is fundamentally toxic often comes as a surprise to those of us who find it so convivial to our well-being, but that is only because we have evolved to exploit it. To other things it is a terror. It is what turns butter rancid and makes iron rust. Even we can tolerate it only up to a point. The oxygen level in our cells is only about a tenth the level found in the atmosphere.

Never stop loving, never stop evolving, never stop existing, never give up, never resist to change never lie, never stop telling truth, never stop trusting, never stereotype, never judge, never cheat, never be manipulated, never be enslaved, never stop learning, never stop improving, never stop moving, never stop kicking, never stop innovating, never be shy, never conceal facts, never obstruct justice, never fight for no reason, never stop craving for knowledge, never stop keeping your head up, never stop shooting for stars, never sell yourself short, never give promises you can't keep, never stop complementing, never stop thanking, never stop appreciating life, never stop being grateful, never be dishonest, never be a loser, never stop working hard, never stop dreaming, never stop imagining, never forget your past, never think in the box, never be arrogant, never stop trying, and never stop...

The claim that I defend is that human culture started out profoundly Darwinian, with uncomprehending competences yielding various valuable structures in roughly the way termites build their castles, and then gradually de-Darwinized, becoming ever more efficient in its ways of searching Design Space. In short, as human culture evolved, it fed on the fruits of its own evolution, increasing its design powers by utilizing information in ever more powerful ways.

What have they fixed?” asked former McKinsey consultant Michael Lanning. “What have they changed? Did they take any voice in the way banking has evolved in the past thirty years? They did study after study at GM, and that place needed the most radical kind of change you can imagine. The place was dead, and it was just going to take a long time for the body to die unless they changed how they operated. McKinsey was in there with huge teams, charging huge fees, for several decades. And look where GM came out.”13 In the end, all the GM work did was provide a revenue stream to enrich a group of McKinsey partners, especially those working with the automaker. The last time McKinsey was influential at Apple Computer was when John Sculley was there, and that’s because he’d had a brand-marketing heritage from Pepsi. And Sculley was a disaster. Did McKinsey do anything to help the great companies of today become what they are? Amazon, Microsoft, Google? In short, no.

Critics have focused on three Supreme Court opinions decided between 2002 and 2005. All three moved the law in a progressive direction, with the majority opinions citing the views of foreign courts or lawmakers. These foreign sources were clearly not invoked as determinative of the meaning of the U.S. Constitution, nor could they have been. But mere mention of the foreign materials provoked anger by framing the question of how to interpret the Constitution in a global context of evolving views on human dignity.

As A. J. McMichael writes: “Each species is an experiment of Nature. Only one such experiment, Homo sapiens, has evolved in a way that has enabled its biological adaptation to be complemented by a capacity for cumulative cultural adaptation. This unprecedented combination of the usual biologically-based drive for short-term gain (food, territory and sexual consummation) with an intellectual capacity to satisfy that drive via increasingly complex cultural practices is what distinguishes the human ‘experiment.’”6

As a species, we haven’t evolved to plan 20 years into the future. As a rule, our decision-making is myopic, shortsighted, and lacks imagination. We’re heavily incentivized to seek rewards in the present, which can greatly cost our long-term Future Selves. [If you don't] think and strategize long term, [you'll be distracted by the short-term.] You’ll be caught up by endless distractions throughout your day. Your decisions will be myopic. You’ll cost your Future Self greatly, putting them deeper in debt in all ways.

They were very unlike each other, these Negroes; Lincoln, the elder, was paler in colour. He was short and inclined to be rather thick-set with a heavy but intellectual face—a strong face, much lined for a man of thirty. His eyes had the patient, questioning expression common to the eyes of most animals and to those of all slowly evolving races. He shook hands very quietly with Stephen and Mary. Henry was tall and as black as a coal, a fine upstanding, but coarse-lipped young Negro, with a roving glance and a self-assured manner.

Consciousness and its sensory capacities, he claimed, are “doubtless still modifiable in directions as unthinkable to me as my eyesight would have been unthinkable to the oyster,”90 and the human being has “evoked in greatest multiplicity the unnumbered faculties latent in the irritability of a speck of slime” (HP 1:76). In short, just as it has in the history of life on this planet, consciousness will continue to evolve from the normal to the supernormal, and this to the extent that it can gain “a completer control over innate but latent faculty.

Despite the similarities, natural selection differs from human design processes in several ways. One difference is that evolution has no foresight; organisms evolve in response to prevailing environmental conditions at one time, and this may result in features which lead to their extinction when conditions change radically. As we show later in this chapter, sexual competition among males can lead to structures that severely reduce their survival ability; it is quite possible that in some cases an unfavourable environmental change could further reduce survival to such a point that the species could not maintain itself,

For all their shared boundaries, the experiences of fiction and nonfiction are fundamentally different. In the traditional short story or novel, a fictive space is opened up that allows you the reader to disappear into the action, even to the point of forgetting you are reading. In the best nonfiction, it seems to me, you’re always made aware that you are being engaged with a supple mind at work. The story line or plot in nonfiction consists of the twists and turns of a thought process working itself out. This is certainly true for the essay, but it is also true, I think, for classic nonfiction in general, be it Thucydides or Pascal or Carlyle, which follows an organizing principle that can be summarized as “tracking the consciousness of the author.” What makes me want to keep reading a nonfiction text is the encounter with a surprising, well-stocked mind as it takes on the challenge of the next sentence, paragraph, and thematic problem it has set for itself. The other element that keeps me reading nonfiction happily is an evolved, entertaining, elegant, or at least highly intentional literary style. The pressure of style should be brought to bear on every passage. “Consciousness plus style equals good nonfiction” is one way of stating the formula.

Harvard psychologist Daniel Gilbert talks about this phenomenon in his 2006 book, Stumbling on Happiness. “The greatest achievement of the human brain is its ability to imagine objects and episodes that do not exist in the realm of the real,” he writes. “The frontal lobe—the last part of the human brain to evolve, the slowest to mature, and the first to deteriorate in old age—is a time machine that allows each of us to vacate the present and experience the future before it happens.” This time travel into the future—otherwise known as anticipation—accounts for a big chunk of the happiness gleaned from any event. As you look forward to something good that is about to happen, you experience some of the same joy you would in the moment. The major difference is that the joy can last much longer. Consider that ritual of opening presents on Christmas morning. The reality of it seldom takes more than an hour, but the anticipation of seeing the presents under the tree can stretch out the joy for weeks. One study by several Dutch researchers, published in the journal Applied Research in Quality of Life in 2010, found that vacationers were happier than people who didn’t take holiday trips. That finding is hardly surprising. What is surprising is the timing of the happiness boost. It didn’t come after the vacations, with tourists bathing in their post-trip glow. It didn’t even come through that strongly during the trips, as the joy of travel mingled with the stress of travel: jet lag, stomach woes, and train conductors giving garbled instructions over the loudspeaker. The happiness boost came before the trips, stretching out for as much as two months beforehand as the holiday goers imagined their excursions. A vision of little umbrella-sporting drinks can create the happiness rush of a mini vacation even in the midst of a rainy commute. On some level, people instinctively know this. In one study that Gilbert writes about, people were told they’d won a free dinner at a fancy French restaurant. When asked when they’d like to schedule the dinner, most people didn’t want to head over right then. They wanted to wait, on average, over a week—to savor the anticipation of their fine fare and to optimize their pleasure. The experiencing self seldom encounters pure bliss, but the anticipating self never has to go to the bathroom in the middle of a favorite band’s concert and is never cold from too much air conditioning in that theater showing the sequel to a favorite flick. Planning a few anchor events for a weekend guarantees you pleasure because—even if all goes wrong in the moment—you still will have derived some pleasure from the anticipation. I love spontaneity and embrace it when it happens, but I cannot bank my pleasure solely on it. If you wait until Saturday morning to make your plans for the weekend, you will spend a chunk of your Saturday working on such plans, rather than anticipating your fun. Hitting the weekend without a plan means you may not get to do what you want. You’ll use up energy in negotiations with other family members. You’ll start late and the museum will close when you’ve only been there an hour. Your favorite restaurant will be booked up—and even if, miraculously, you score a table, think of how much more you would have enjoyed the last few days knowing that you’d be eating those seared scallops on Saturday night!

This was no coincidence. The best short stories and the most successful jokes have a lot in common. Each form relies on suggestion and economy. Characters have to be drawn in a few deft strokes. There's generally a setup, a reveal, a reversal, and a release. The structure is delicate. If one element fails, the edifice crumbles. In a novel you might get away with a loose line or two, a saggy paragraph, even a limp chapter. But in the joke and in the short story, the beginning and end are precisely anchored tent poles, and what lies between must pull so taut it twangs. I'm not sure if there is any pattern to these selections. I did not spend a lot of time with those that seemed afraid to tell stories, that handled plot as if it were a hair in the soup, unwelcome and embarrassing. I also tended not to revisit stories that seemed bleak without having earned it, where the emotional notes were false, or where the writing was tricked out or primped up with fashionable devices stressing form over content. I do know that the easiest and the first choices were the stories to which I had a physical response. I read Jennifer Egan's "Out of Body" clenched from head to toe by tension as her suicidal, drug-addled protagonist moves through the Manhattan night toward an unforgivable betrayal. I shed tears over two stories of childhood shadowed by unbearable memory: "The Hare's Mask," by Mark Slouka, with its piercing ending, and Claire Keegan's Irishinflected tale of neglect and rescue, "Foster." Elizabeth McCracken's "Property" also moved me, with its sudden perception shift along the wavering sightlines of loss and grief. Nathan Englander's "Free Fruit for Young Widows" opened with a gasp-inducing act of unexpected violence and evolved into an ethical Rubik's cube. A couple of stories made me laugh: Tom Bissell's "A Bridge Under Water," even as it foreshadows the dissolution of a marriage and probes what religion does for us, and to us; and Richard Powers's "To the Measures Fall," a deftly comic meditation on the uses of literature in the course of a life, and a lifetime. Some stories didn't call forth such a strong immediate response but had instead a lingering resonance. Of these, many dealt with love and its costs, leaving behind indelible images. In Megan Mayhew Bergman's "Housewifely Arts," a bereaved daughter drives miles to visit her dead mother's parrot because she yearns to hear the bird mimic her mother's voice. In Allegra Goodman's "La Vita Nuova," a jilted fiancée lets her art class paint all over her wedding dress. In Ehud Havazelet's spare and tender story, "Gurov in Manhattan," an ailing man and his aging dog must confront life's necessary losses. A complicated, only partly welcome romance blossoms between a Korean woman and her demented

Well, feminine, but not too feminine, then.” “Careful: In Hopkins v. Price-Waterhouse, Ms. Hopkins was denied a partnership because she needed to learn to ‘walk more femininely, talk more femininely, dress more femininely,’ and ‘wear makeup.’” “Maybe she didn’t deserve a partnership?” “She brought in the most business of any employee.” “Hmm. Well, maybe a little more feminine.” “Not so fast. Policewoman Nancy Fahdl was fired because she looked ‘too much like a lady.’” “All right, less feminine. I’ve wiped off my blusher.” “You can lose your job if you don’t wear makeup. See Tamini v. Howard Johnson Company, Inc.” “How about this, then, sort of…womanly?” “Sorry. You can lose your job if you dress like a woman. In Andre v. Bendix Corporation, it was ruled ‘inappropriate for a supervisor’ of women to dress like ‘a woman.’” “What am I supposed to do? Wear a sack?” “Well, the women in Buren v. City of East Chicago had to ‘dress to cover themselves from neck to toe’ because the men at work were ‘kind of nasty.’” “Won’t a dress code get me out of this?” “Don’t bet on it. In Diaz v. Coleman, a dress code of short skirts was set by an employer who allegedly sexually harassed his female employees because they complied with it.” It would be funny if it weren’t true. And when we see that British law has evolved a legal no-win situation very close to this one, a pattern begins to emerge.

The coffee served in the coffeehouses wasn’t necessarily very good coffee. Because of the way coffee was taxed in Britain (by the gallon), the practice was to brew it in large batches, store it cold in barrels, and reheat it a little at a time for serving. So coffee’s appeal in Britain had less to do with being a quality beverage than with being a social lubricant. People went to coffeehouses to meet people of shared interests, gossip, read the latest journals and newspapers—a brand-new word and concept in the 1660s—and exchange information of value to their lives and business. Some took to using coffeehouses as their offices—as, most famously, at Lloyd’s Coffee House on Lombard Street, which gradually evolved into Lloyd’s insurance market.

A few million years ago, when human beings first evolved on Earth, it was already a middle-aged world, 4.6 billion years along from the catastrophes and impetuosities of its youth. But we humans now represent a new and perhaps decisive factor. Our intelligence and our technology have given us the power to affect the climate. How will we use this power? Are we willing to tolerate ignorance and complacency in matters that affect the entire human family? Do we value short-term advantages above the welfare of the Earth? Or will we think on longer time scales, with concern for our children and our grandchildren, to understand and protect the complex life-support systems of our planet? The Earth is a tiny and fragile world. It needs to be cherished.

It was this situation that led mathematician Chris Hauert and his colleagues to consider another possibility in an important evolutionary model published in Science in 2002. In Axelrod's study and in most previous theoretical models, individuals were forced to interact with each other. But what if they could choose not to interact? Rather than attempting to cooperate and risking being taken advantage of, a person could fend for herself. In other words, she could sever her connections to others in the network. Hauert called the people who adopt this strategy "loners." Using some beautiful mathematics, Hauert and his colleagues showed that in a world full of loners it is easy for cooperation to evolve because there are no people to take advantage of the cooperators that appear. The loners fend for themselves, and the cooperators form networks with other cooperators. Soon, the cooperators take over the population because they always do better together than the loners. But once the world is full of cooperators, it is very easy for free riders to evolve and enjoy the fruits of cooperation without contributing (like parasites). As the free riders become the dominant type in the population, there is no one left for them to take advantage of; then, the loners once again take over -- because they want nothing to do, as it were, with those bastards. In short, cooperating can emerge because we can do more together than we can apart. But because of the free-rider problem, cooperation is not guaranteed to succeed.

But the universe, all of it, almost everywhere, is 99 percent hydrogen and helium,* the two simplest elements. Helium, in fact, was detected on the Sun before it was found on the Earth—hence its name (from Helios, one of the Greek sun gods). Might the other chemical elements have somehow evolved from hydrogen and helium? To balance the electrical repulsion, pieces of nuclear matter would have to be brought very close together so that the short-range nuclear forces are engaged. This can happen only at very high temperatures where the particles are moving so fast that the repulsive force does not have time to act—temperatures of tens of millions of degrees. In nature, such high temperatures and attendant high pressures are common only in the insides of the stars.

Sheep and cattle now graze side by side, but actually have very different mineral requirements. Modern cattle need quite a lot of copper because they evolved in parts of Europe and Africa where copper was abundant. Sheep, on the other hand, evolved in copper-poor areas of Asia Minor. As a rule, and not surprisingly, our tolerance for elements is directly proportionate to their abundance in the Earth’s crust. We have evolved to expect, and in some cases actually need, the tiny amounts of rare elements that accumulate in the flesh or fiber that we eat. But step up the doses, in some cases by only a tiny amount, and we can soon cross a threshold. Much of this is only imperfectly understood. No one knows, for example, whether a tiny amount of arsenic is necessary for

I say this—after six million years of evolution, is there anything else more in tune with the planet than the human body? We grow muscles to withstand fourteen pounds of air pressure per square inch at sea level. We develop senses to detect changes in wind patterns and know when a storm is approaching. We can hear threatening footsteps approaching and feel the stares of an angry ex-girlfriend as her eyes burn a hole in our back. We have millions of nerve endings in our skin to feel our environment. In short, we evolve. We become more in tune with the world, like birds that use the Earth’s magnetic field to help guide them on their long migration or mammals that can feel winter coming and prepare for hibernation. So when my body tells me there’s a spirit present, I trust it.

What we can imagine as plausible is a narrow band in the middle of a much broader spectrum of what is actually possible. [O]ur eyes are built to cope with a narrow band of electromagnetic frequencies. [W]e can't see the rays outside the narrow light band, but we can do calculations about them, and we can build instruments to detect them. In the same way, we know that the scales of size and time extend in both directions far outside the realm of what we can visualize. Our minds can't cope with the large distances that astronomy deals in or with the small distances that atomic physics deals in, but we can represent those distances in mathematical symbols. Our minds can't imagine a time span as short as a picosecond, but we can do calculations about picoseconds, and we can build computers that can complete calculations within picoseconds. Our minds can't imagine a timespan as long as a million years, let alone the thousands of millions of years that geologists routinely compute. Just as our eyes can see only that narrow band of electromagnetic frequencies that natural selection equipped our ancestors to see, so our brains are built to cope with narrow bands of sizes and times. Presumably there was no need for our ancestors to cope with sizes and times outside the narrow range of everyday practicality, so our brains never evolved the capacity to imagine them. It is probably significant that our own body size of a few feet is roughly in the middle of the range of sizes we can imagine. And our own lifetime of a few decades is roughly in the middle of the range of times we can imagine.

You use more than thirty pounds of ATP during a one-hour walk and more than your entire body weight of ATP over the course of a typical day—an obviously impossible amount to lug around in reserve.15 Consequently, a human body stores in toto only about a hundred grams of ATPs at any given moment.16 Fortunately, before our first few steps deplete the leg muscles’ scant supply of ATPs, they quickly tap into another ATP-like molecule known as creatine phosphate that also binds to phosphates and stores energy.17 Unfortunately, those creatine phosphate reserves are also limited, becoming 60 percent depleted after ten seconds of sprinting and exhausted after thirty seconds.18 Even so, the precious short burst of fuel they provide gives muscles time to fire up a second energy recharging process: breaking down sugar.

The Americas were a great laboratory of evolutionary experimentation, a place where animals and plants unknown in Africa and Asia had evolved and thrived. But no longer. Within 2,000 years of the Sapiens’ arrival, most of these unique species were gone. According to current estimates, within that short interval, North America lost thirty-four out of its forty-seven genera of large mammals. South America lost fifty out of sixty. The sabre-tooth cats, after flourishing for more than 30 million years, disappeared, and so did the giant ground sloths, the oversized lions, native American horses, native American camels, the giant rodents and the mammoths. Thousands of species of smaller mammals, reptiles, birds and even insects and parasites also became extinct (when the mammoths died out, all species of mammoth ticks followed them to oblivion).

The final misconception is that evolution is “just a theory.” I will boldly assume that readers who have gotten this far believe in evolution. Opponents inevitably bring up that irritating canard that evolution is unproven, because (following an unuseful convention in the field) it is a “theory” (like, say, germ theory). Evidence for the reality of evolution includes: Numerous examples where changing selective pressures have changed gene frequencies in populations within generations (e.g., bacteria evolving antibiotic resistance). Moreover, there are also examples (mostly insects, given their short generation times) of a species in the process of splitting into two. Voluminous fossil evidence of intermediate forms in numerous taxonomic lineages. Molecular evidence. We share ~98 percent of our genes with the other apes, ~96 percent with monkeys, ~75 percent with dogs, ~20 percent with fruit flies. This indicates that our last common ancestor with other apes lived more recently than our last common ancestor with monkeys, and so on. Geographic evidence. To use Richard Dawkins’s suggestion for dealing with a fundamentalist insisting that all species emerged in their current forms from Noah’s ark—how come all thirty-seven species of lemurs that made landfall on Mt. Ararat in the Armenian highlands hiked over to Madagascar, none dying and leaving fossils in transit? Unintelligent design—oddities explained only by evolution. Why do whales and dolphins have vestigial leg bones? Because they descend from a four-legged terrestrial mammal. Why should we have arrector pili muscles in our skin that produce thoroughly useless gooseflesh? Because of our recent speciation from other apes whose arrector pili muscles were attached to hair, and whose hair stands up during emotional arousal.

Man evolved in cooperating groups united by common cultural and genetic ties, and it is only in such a setting that the individual can feel truly free and truly protected. Men cannot live happily alone and without values or any sense of identity; such a situation leads to nihilism, drug abuse, criminality, and worse. With the spread of purely egotistic goals at the expense of the altruistic regard for family and nation, the individual begins to talk of his rights rather than his duties, for he no longer feels any sense of destiny, of belonging to and being part of a greater and more enduring entity. He no longer rejoices in the secure belief that he shares in a heritage which it is part of his common duty to protect - he no longer feels that he has anything in common with those around him. In short, he feels lonely and oppressed. Because all values have become strictly personal, everything is now equal to everything; e.g. nothing equals nothing.

The beautiful you is not the color of your skin Or the texture of your hair. The beautiful you is not how tall or short you are The beautiful you is not rather you’re skinny or overweight by society standards The beautiful you is not the degrees you have obtain Or the size of your bank accounts. The beautiful you, has nothing to do with where you’re from, or religious beliefs Nor the car you drive or the house you live in. The beautiful you is not the price tag of what you wear The beautiful you has nothing do with how eloquent you speak The beautiful you is your kindness and compassion toward others The beautiful you is your tolerance and patience The beautiful you is your ability to love and forgive The beautiful you don’t rush to judge what you don’t understand The beautiful you is always seeking to evolve into its higher self That is the beautiful you and that is what the world needs The beautiful you is what defines our Humanity The Beautiful you, Be that Always!

Back in Russia, where they’re still getting acclimated to the whole capitalism thing, most TV advertising took a straightforward approach to persuasion. Thus, even though I don’t speak Russian, I had no trouble understanding Russian ads. They were all along the lines o: “Oh, no, there’s a stain on the tablecloth! What will Mom do? Thank goodness for this effective detergent!” Not so in Japan, where sophisticated consumers have grown bored with simple persuasion, forcing advertisers to get wildly inventive. Japanese TV ads have at this point evolved into an abstract mishmash of symbols and sounds. Your average thirty-second Japanese commercial is something like: Here’s a man holding a giraffe. Now the giraffe morphs into a rainbow. The rainbow is friends with a talking pencil, and they live together on a spaceship. A few seconds of laughter! A snippet of loud reggae music! Fad out. At least half the time, I have no idea what the product being advertised is or what it does. And yet I very much enjoy the ads. They’re like short-acting hallucinogens.

It is a great paradox that individually we are simultaneously everything and nothing. Through our own eyes, we are everything—e.g., when we die, the whole world disappears. So to most people (and to other species) dying is the worst thing possible, and it is of paramount importance that we have the best life possible. However, when we look down on ourselves through the eyes of nature we are of absolutely no significance. It is a reality that each one of us is only one of about seven billion of our species alive today and that our species is only one of about ten million species on our planet. Earth is just one of about 100 billion planets in our galaxy, which is just one of about two trillion galaxies in the universe. And our lifetimes are only about 1/3,000 of humanity’s existence, which itself is only 1/20,000 of the Earth’s existence. In other words, we are unbelievably tiny and short-lived and no matter what we accomplish, our impact will be insignificant. At the same time, we instinctually want to matter and to evolve, and we can matter a tiny bit—and it’s all those tiny bits that add up to drive the evolution of the universe.

Nature vs. nurture is part of this—and then there is what I think of as anti-nurturing—the ways we in a western/US context are socialized to work against respecting the emergent processes of the world and each other: We learn to disrespect Indigenous and direct ties to land. We learn to be quiet, polite, indirect, and submissive, not to disturb the status quo. We learn facts out of context of application in school. How will this history, science, math show up in our lives, in the work of growing community and home? We learn that tests and deadlines are the reasons to take action. This puts those with good short-term memories and a positive response to pressure in leadership positions, leading to urgency-based thinking, regardless of the circumstance. We learn to compete with each other in a scarcity-based economy that denies and destroys the abundant world we actually live in. We learn to deny our longings and our skills, and to do work that occupies our hours without inspiring our greatness. We learn to manipulate each other and sell things to each other, rather than learning to collaborate and evolve together. We learn that the natural world is to be manicured, controlled, or pillaged to support our consumerist lives. Even the natural lives of our bodies get medicated, pathologized, shaved or improved upon with cosmetic adjustments. We learn that factors beyond our control determine the quality of our lives—something as random as which skin, gender, sexuality, ability, nation, or belief system we are born into sets a path for survival and quality of life. In the United States specifically, though I see this most places I travel, we learn that we only have value if we can produce—only then do we earn food, home, health care, education. Similarly, we learn our organizations are only as successful as our fundraising results, whether the community impact is powerful or not. We learn as children to swallow our tears and any other inconvenient emotions, and as adults that translates into working through red flags, value differences, pain, and exhaustion. We learn to bond through gossip, venting, and destroying, rather than cultivating solutions together. Perhaps the most egregious thing we are taught is that we should just be really good at what’s already possible, to leave the impossible alone.

Dude, the world is your oyster now,” Seth said. “Lick it up.” It’s crazy that the friends you’re fondest of from your youth sometimes resemble people you would cross the street to avoid as an adult. An idea came to Seth. “Go back to your apartment and put on shorts.” “Why?” “Yoga.” “It’s Saturday night.” “It’s actually late afternoon. Just do it, Tobe.” “I just had a drink.” “Trust me, dude. I go to a place right near my apartment owned by a guy who trained under Bikram and started a splinter group that nearly brought the political system of India to its knees.” When Seth was single, he said, this was where the majority of his dating life came from. You could be generous and like Seth and still think of what he called his “dating life” as a series of auditions, mostly successful, for sex partners. He explained to Toby that presence in a yoga class, no matter your ability, was a shortcut to showing a woman how evolved you were, how you were strong, how you were not set on maintaining the patriarchy that she so loathed and feared. “Does Vanessa go to yoga with you?” Seth shooed this away. “Yoga isn’t for us. It’s for me.” Meaning he still liked to go to yoga and see if there were better prospects.

Like other species, we evolved in wilderness and although we are now able to satisfy many of our physical needs outside it (at least in the short term), psychologically we still need the vital diversity, complexity, grandeur, and beauty of wild places. We need to feel connected to something tangible that can be seen, smelled, tasted, that is much greater than out own fleeting existence. Call it religion. There are untold millions who believe in this religion although they may not come out and say so, mostly because its tenets are so deeply ingrained as to be taken for granted. No organized faith is therefore necessary. To me and others of this religion a wilderness made by God and/or by the mechanism of evolution is at least as, if not more, holy than a cathedral made by man, and to harm it is a desecration. I see enough glimpses of this wilderness in my forest to feel inspired by a feeling of interconnectedness with the web of life. It gives me a dream. It is a realistic dream that is not destructive, and that all can take part in and enjoy the results. Preserving and fostering the fantastic life on earth grants infinitely more practical and intellectual rewards than the expensive but trivial knowledge of whether there are microbes on Mars.

There are hundreds of examples of highly functioning commons around the world today. Some have been around for centuries, others have risen in response to economic and environmental crises, and still others have been inspired by the distributive bias of digital networks. From the seed-sharing commons of India to the Potato Park of Peru, indigenous populations have been maintaining their lands and managing biodiversity through a highly articulated set of rules about sharing and preservation. From informal rationing of parking spaces in Boston to Richard Stallman’s General Public License (GPL) for software, new commons are serving to reinstate the value of land and labor, as well as the ability of people to manage them better than markets can. In the 1990s, Elinor Ostrom, the American political scientist most responsible for reviving serious thought about commoning, studied what specifically makes a commons successful. She concluded that a commons must have an evolving set of rules about access and usage and that it must have a way of punishing transgressions. It must also respect the particular character of the resource being managed and the people who have worked with that resource the longest. Managing a fixed supply of minerals is different from managing a replenishing supply of timber. Finally, size and place matter. It’s easier for a town to manage its water supply than for the planet to establish water-sharing rules.78 In short, a commons must be bound by people, place, and rules. Contrary to prevailing wisdom, it’s not an anything-goes race to the bottom. It is simply a recognition of boundaries and limits. It’s pooled, multifaceted investment in pursuit of sustainable production. It is also an affront to the limitless expansion sought by pure capital. If anything, the notion of a commons’ becoming “enclosed” by privatization is a misnomer: privatizing a commons breaks the boundaries that protected its land and labor from pure market forces. For instance, the open-source seed-sharing networks of India promote biodiversity and fertilizer-free practices among farmers who can’t afford Western pesticides.79 They have sustained themselves over many generations by developing and adhering to a complex set of rules about how seed species are preserved, as well as how to mix crops on soil to recycle its nutrients over centuries of growing. Today, they are in battle with corporations claiming patents on these heirloom seeds and indigenous plants. So it’s not the seed commons that have been enclosed by the market at all; rather, the many-generations-old boundaries have been penetrated and dissolved by disingenuously argued free-market principles.

However, Rothschild was easily the most scientific collector of his age, though also the most regrettably lethal, for in the 1890s he became interested in Hawaii, perhaps the most temptingly vulnerable environment Earth has yet produced. Millions of years of isolation had allowed Hawaii to evolve 8,800 unique species of animals and plants. Of particular interest to Rothschild were the islands’ colorful and distinctive birds, often consisting of very small populations inhabiting extremely specific ranges. The tragedy for many Hawaiian birds was that they were not only distinctive, desirable, and rare—a dangerous combination in the best of circumstances—but also often heartbreakingly easy to take. The greater koa finch, an innocuous member of the honeycreeper family, lurked shyly in the canopies of koa trees, but if someone imitated its song it would abandon its cover at once and fly down in a show of welcome. The last of the species vanished in 1896, killed by Rothschild’s ace collector Harry Palmer, five years after the disappearance of its cousin the lesser koa finch, a bird so sublimely rare that only one has ever been seen: the one shot for Rothschild’s collection. Altogether during the decade or so of Rothschild’s most intensive collecting, at least nine species of Hawaiian birds vanished, but it may have been more. Rothschild was by no means alone in his zeal to capture birds at more or less any cost. Others in fact were more ruthless. In 1907 when a well-known collector named Alanson Bryan realized that he had shot the last three specimens of black mamos, a species of forest bird that had only been discovered the previous decade, he noted that the news filled him with “joy.

Multi-generational sexual child abuse is such a common cause of the proliferation of pedophilia that Hitler/Himmler research focused on this genetic trait for mind control purposes. While I personally could not relate to the idea of sex with a child, I had parents and brothers and sisters who did. I still believe that George Bush revealed today’s causation of the rapid rise in pedophilia through justifications I heard him state. The rape of a child renders them compliant and receptive to being led without question. This, Bush claims, would cause them to intellectually evolve at a rate rapid enough to “bring them up to speed” to grasp the artificial intelligence emanating from DARPA. He believed that this generation conditioned with photographic memory through abuse was necessary for a future he foresaw controlled by technology. Since sexual abuse enhanced photographic memory while decreasing critical analysis and free thought, there would ultimately be no free will soul expression controlling behavior. In which case, social engineering was underway to create apathy while stifling spiritual evolution. Nevertheless, to short sighted flat thinking individuals such as Bush, spiritual evolution was not a consideration anyway. Instead, controlling behavior in a population diminished by global genocide of ‘undesirables’ would result in Hitler’s ‘superior race’ surviving to claim the earth. Perceptual justifications such as these that were discussed at the Bohemian Grove certainly did not provide me with the complete big picture. It did, however, provide a view beyond the stereotyped child molester in a trench coat that helped in understanding the vast crimes and cover-ups being discussed at this seminar in Houston.

Sexual reproduction is thus a costly investment that has to pay for itself in the short run. The details of theory and experiment on this topic are fascinating (see, e.g., Maynard Smith, 1978; Ridley, 1993), but for our purposes a few highlights from the currently front-running theory are most instructive: sex (in vertebrates like us, at least) pays for itself by making our offspring relatively inscrutable to the parasites we endow them with from birth. Parasites have short lifespans compared with their hosts, and typically reproduce many times during their host’s lifetime. Mammals, for instance, are hosts to trillions of parasites. (Yes, right now, no matter how healthy and clean you are, there are trillions of parasites of thousands of different species inhabiting your gut, your blood, your skin, your hair, your mouth, and every other part of your body. They have been rapidly evolving to survive against the onslaught of your defenses since the day you were born.) Before a female can mature to reproductive age, her parasites evolve to fit her better than any glove. (Meanwhile, her immune system evolves to combat them, a standoff—if she is healthy—in an ongoing arms race.) If she gave birth to a clone, her parasites would leap to it and find themselves at home from the outset. They would be already optimized to their new surroundings. If instead she uses sexual reproduction to endow her offspring with a mixed set of genes (half from her mate), many of these genes—or, more directly, their products, in the offspring’s internal defenses—will be alien or cryptic to the ship-jumping parasites. Instead of home sweet home, the parasites will find themselves in terra incognita. This gives the offspring a big head start in the arms race.

The shift in focus served to align the goals of the Civil Rights Movement with key political goals of poor and working-class whites, who were also demanding economic reforms. As the Civil Rights Movement began to evolve into a “Poor People’s Movement,” it promised to address not only black poverty, but white poverty as well—thus raising the specter of a poor and working-class movement that cut across racial lines. Martin Luther King Jr. and other civil rights leaders made it clear that they viewed the eradication of economic inequality as the next front in the “human rights movement” and made great efforts to build multiracial coalitions that sought economic justice for all. Genuine equality for black people, King reasoned, demanded a radical restructuring of society, one that would address the needs of the black and white poor throughout the country. Shortly before his assassination, he envisioned bringing to Washington, D.C., thousands of the nation’s disadvantaged in an interracial alliance that embraced rural and ghetto blacks, Appalachian whites, Mexican Americans, Puerto Ricans, and Native Americans to demand jobs and income—the right to live. In a speech delivered in 1968, King acknowledged there had been some progress for blacks since the passage of the Civil Rights Act of 1964, but insisted that the current challenges required even greater resolve and that the entire nation must be transformed for economic justice to be more than a dream for poor people of all colors. As historian Gerald McKnight observes, “King was proposing nothing less than a radical transformation of the Civil Rights Movement into a populist crusade calling for redistribution of economic and political power. America’s only civil rights leader was now focusing on class issues and was planning to descend on Washington with an army of poor to shake the foundations of the power structure and force the government to respond to the needs of the ignored underclass.”36

[W]e can calculate our way into regions of miraculous improbability far greater than we can imagine as plausible. Let's look at this matter of what we think is plausible. What we can imagine as plausible is a narrow band in the middle of a much broader spectrum of what is actually possible. Sometimes it is narrower than what is actually there. There is a good analogy with light. Our eyes are built to cope with a narrow band of electromagnetic frequencies (the ones we call light), somewhere in the middle of the spectrum from long radio waves at one end to short X-rays at the other. We can't see the rays outside the narrow light band, but we can do calculations about them, and we can build instruments to detect them. In the same way, we know that the scales of size and time extend in both directions far outside the realm of what we can visualize. Our minds can't cope with the large distances that astronomy deals in or with the small distances that atomic physics deals in, but we can represent those distances in mathematical symbols. Our minds can't imagine a time span as short as a picosecond, but we can do calculations about picoseconds, and we can build computers that can complete calculations within picoseconds. Our minds can't imagine a timespan as long as a million years, let alone the thousands of millions of years that geologists routinely compute. Just as our eyes can see only that narrow band of electromagnetic frequencies that natural selection equipped our ancestors to see, so our brains are built to cope with narrow bands of sizes and times. Presumably there was no need for our ancestors to cope with sizes and times outside the narrow range of everyday practicality, so our brains never evolved the capacity to imagine them. It is probably significant that our own body size of a few feet is roughly in the middle of the range of sizes we can imagine. And our own lifetime of a few decades is roughly in the middle of the range of times we can imagine.

The wonder of evolution is that it works at all. I mean that literally: If you want to marvel at evolution, that’s what’s marvel-worthy. How does optimization first arise in the universe? If an intelligent agent designed Nature, who designed the intelligent agent? Where is the first design that has no designer? The puzzle is not how the first stage of the bootstrap can be super-clever and super-efficient; the puzzle is how it can happen at all. Evolution resolves the infinite regression, not by being super-clever and super-efficient, but by being stupid and inefficient and working anyway. This is the marvel. For professional reasons, I often have to discuss the slowness, randomness, and blindness of evolution. Afterward someone says: “You just said that evolution can’t plan simultaneous changes, and that evolution is very inefficient because mutations are random. Isn’t that what the creationists say? That you couldn’t assemble a watch by randomly shaking the parts in a box?” But the reply to creationists is not that you can assemble a watch by shaking the parts in a box. The reply is that this is not how evolution works. If you think that evolution does work by whirlwinds assembling 747s, then the creationists have successfully misrepresented biology to you; they’ve sold the strawman. The real answer is that complex machinery evolves either incrementally, or by adapting previous complex machinery used for a new purpose. Squirrels jump from treetop to treetop using just their muscles, but the length they can jump depends to some extent on the aerodynamics of their bodies. So now there are flying squirrels, so aerodynamic they can glide short distances. If birds were wiped out, the descendants of flying squirrels might reoccupy that ecological niche in ten million years, gliding membranes transformed into wings. And the creationists would say, “What good is half a wing? You’d just fall down and splat. How could squirrelbirds possibly have evolved incrementally?

A few hundred million years later, some of these eukaryotes developed a novel adaptation: they stayed together after cell division to form multicellular organisms in which every cell had exactly the same genes. These are the three-boat septuplets in my example. Once again, competition is suppressed (because each cell can only reproduce if the organism reproduces, via its sperm or egg cells). A group of cells becomes an individual, able to divide labor among the cells (which specialize into limbs and organs). A powerful new kind of vehicle appears, and in a short span of time the world is covered with plants, animals, and fungi.37 It’s another major transition. Major transitions are rare. The biologists John Maynard Smith and Eörs Szathmáry count just eight clear examples over the last 4 billion years (the last of which is human societies).38 But these transitions are among the most important events in biological history, and they are examples of multilevel selection at work. It’s the same story over and over again: Whenever a way is found to suppress free riding so that individual units can cooperate, work as a team, and divide labor, selection at the lower level becomes less important, selection at the higher level becomes more powerful, and that higher-level selection favors the most cohesive superorganisms.39 (A superorganism is an organism made out of smaller organisms.) As these superorganisms proliferate, they begin to compete with each other, and to evolve for greater success in that competition. This competition among superorganisms is one form of group selection.40 There is variation among the groups, and the fittest groups pass on their traits to future generations of groups. Major transitions may be rare, but when they happen, the Earth often changes.41 Just look at what happened more than 100 million years ago when some wasps developed the trick of dividing labor between a queen (who lays all the eggs) and several kinds of workers who maintain the nest and bring back food to share. This trick was discovered by the early hymenoptera (members of the order that includes wasps, which gave rise to bees and ants) and it was discovered independently several dozen other times (by the ancestors of termites, naked mole rats, and some species of shrimp, aphids, beetles, and spiders).42 In each case, the free rider problem was surmounted and selfish genes began to craft relatively selfless group members who together constituted a supremely selfish group.

The Agricultural Revolution was history’s biggest fraud.2 Who was responsible? Neither kings, nor priests, nor merchants. The culprits were a handful of plant species, including wheat, rice and potatoes. These plants domesticated Homo sapiens, rather than vice versa. Think for a moment about the Agricultural Revolution from the viewpoint of wheat. Ten thousand years ago wheat was just a wild grass, one of many, confined to a small range in the Middle East. Suddenly, within just a few short millennia, it was growing all over the world. According to the basic evolutionary criteria of survival and reproduction, wheat has become one of the most successful plants in the history of the earth. In areas such as the Great Plains of North America, where not a single wheat stalk grew 10,000 years ago, you can today walk for hundreds upon hundreds of kilometres without encountering any other plant. Worldwide, wheat covers about 2.25 million square kilometres of the globe’s surface, almost ten times the size of Britain. How did this grass turn from insignificant to ubiquitous? Wheat did it by manipulating Homo sapiens to its advantage. This ape had been living a fairly comfortable life hunting and gathering until about 10,000 years ago, but then began to invest more and more effort in cultivating wheat. Within a couple of millennia, humans in many parts of the world were doing little from dawn to dusk other than taking care of wheat plants. It wasn’t easy. Wheat demanded a lot of them. Wheat didn’t like rocks and pebbles, so Sapiens broke their backs clearing fields. Wheat didn’t like sharing its space, water and nutrients with other plants, so men and women laboured long days weeding under the scorching sun. Wheat got sick, so Sapiens had to keep a watch out for worms and blight. Wheat was attacked by rabbits and locust swarms, so the farmers built fences and stood guard over the fields. Wheat was thirsty, so humans dug irrigation canals or lugged heavy buckets from the well to water it. Sapiens even collected animal faeces to nourish the ground in which wheat grew. The body of Homo sapiens had not evolved for such tasks. It was adapted to climbing apple trees and running after gazelles, not to clearing rocks and carrying water buckets. Human spines, knees, necks and arches paid the price. Studies of ancient skeletons indicate that the transition to agriculture brought about a plethora of ailments, such as slipped discs, arthritis and hernias. Moreover, the new agricultural tasks demanded so much time that people were forced to settle permanently next to their wheat fields. This completely changed their way of life. We did not domesticate wheat. It domesticated us. The word ‘domesticate’ comes from the Latin ‘domus’, which means ‘house’. Who’s the one living in a house? Not the wheat. It’s the Sapiens.

Is this what happens to utopias from the Freek outopos, no place, why must they all evolve from u- to dys-?

Is this what happens to utopias from the Greek outopos, no place, why must they all evolve from u- to dys-?

roughly divided in half between a column of vertebral bodies and a column of arches.Functionally, this arrangement very clearly evolved to contend with the dual requirements of stability and plasticity. The anterior column of vertebral bodies deals with weight-bearing, compressive forces, whereas the posterior column of arches deals with the tensile forces generated by movement. Within each column, in the dynamic relationship of bone to soft tissue, there is a balance of sthira and sukha. The vertebral bodies transmit compressive forces to the discs, which resist compression by pushing back. The column of arches transmits tension forces to all the Figure 2.7 Viewed from the side, attached ligaments (figure 2.8), which resist stretching the spine divided into an anterior by pulling back. In short, the structural elements column of vertebral bodies and of the spinal column are involved in an intricate dance discs, and a posterior column of arches and processes. that protects the central nervous system by neutralizing the forces of tension and compression. Discs and Ligaments If you look deeper, you can also see how sthira and sukha are revealed in the components of an intervertebral disc: The tough, fibrous layers

banks have evolved since the days of the Medici precisely in order (as the 3rd Lord Rothschild succinctly put it), to ‘facilitate the movement of money from point A, where it is, to point B, where it is needed’.48 Credit and debt, in short, are among the essential building blocks of economic development, as vital to creating the wealth of nations as mining, manufacturing or mobile telephony.