Suppose Toyota decides to produce the perfect car. It sets up a committee of experts from various fields: it hires the best engineers and designers, brings together the finest physicists and economists, and even consults with several sociologists and psychologists. To be on the safe side, they throw in a n.o.bel laureate or two, an Oscar-winning actress and some world-famous artists. After five years of research and development, they unveil the perfect car. Millions of vehicles are produced, and shipped to car agencies across the world. Yet n.o.body buys the car. Does it mean that the customers are making a mistake, and that they don't know what's good for them? No. In a free market, the customer is always right. If customers don't want it, it means that it is not a good car. It doesn't matter if all the university professors and all the priests and mullahs cry out from every pulpit that this is a wonderful car if the customers reject it, it is a bad car. n.o.body has the authority to tell customers that they are wrong, and heaven forbid that a government would try to force citizens to buy a particular car against their will.

What's true of cars is true of all other products. Listen, for example, to Professor Leif Andersson from the University of Uppsala. He specialises in the genetic enhancement of farm animals, in order to create faster-growing pigs, dairy cows that produce more milk, and chickens with extra meat on their bones. In an interview for the newspaper Haaretz, reporter Naomi Darom confronted Andersson with the fact that such genetic manipulations might cause much suffering to the animals. Already today 'enhanced' dairy cows have such heavy udders that they can barely walk, while 'upgraded' chickens cannot even stand up. Professor Andersson had a firm answer: 'Everything comes back to the individual customer and to the question how much the customer is willing to pay for meat . . . we must remember that it would be impossible to maintain current levels of global meat consumption without the [enhanced] modern chicken . . . if customers ask us only for the cheapest meat possible that's what the customers will get . . . Customers need to decide what is most important to them price, or something else.'3 Professor Andersson can go to sleep at night with a clean conscience. The fact that customers are buying his enhanced animal products implies that he is meeting their needs and desires and is therefore doing good. By the same logic, if some multinational corporation wants to know whether it lives up to its 'Don't be evil' motto, it need only take a look at its bottom line. If it makes loads of money, it means that millions of people like its products, which implies that it is a force for good. If someone objects and says that people might make the wrong choice, he will be quickly reminded that the customer is always right, and that human feelings are the source of all meaning and authority. If millions of people freely choose to buy the company's products, who are you to tell them that they are wrong?

Finally, the rise of humanist ideas has revolutionised the educational system too. In the Middle Ages the source of all meaning and authority was external, hence education focused on instilling obedience, memorising scriptures and studying ancient traditions. Teachers presented pupils with a question, and the pupils had to remember how Aristotle, King Solomon or St Thomas Aquinas answered it.

Humanism in Five Images Humanist Politics: the voter knows best.

Sadik Gulec/Shutterstock.com.

Humanist Economics: the customer is always right.

CAMERIQUE/Cla.s.sicStock/Corbis.

Humanist Aesthetics: beauty is in the eyes of the beholder. (Marcel Duchamp's Fountain in a special exhibition of modern art at the National Gallery of Scotland.) Jeff J Mitch.e.l.l/Getty Images.

Humanist Ethics: if it feels good do it!

Molly Landreth/Getty Images.

Humanist Education: think for yourself!

The Thinker, 188081 (bronze), Rodin, Auguste, Burrell Collection, Glasgow Culture and Sport Glasgow (Museums)/Bridgeman Images.

In contrast, modern humanist education believes in teaching students to think for themselves. It is good to know what Aristotle, Solomon and Aquinas thought about politics, art and economics; yet since the supreme source of meaning and authority lies within ourselves, it is far more important to know what you think about these matters. Ask a teacher whether in kindergarten, school or college what she is trying to teach. 'Well,' she will answer, 'I teach the kids history, or quantum physics, or art but above all I try to teach them to think for themselves.' It may not always succeed, but that is what humanist education seeks to do.

As the source of meaning and authority was relocated from the sky to human feelings, the nature of the entire cosmos changed. The exterior universe hitherto teeming with G.o.ds, muses, fairies and ghouls became empty s.p.a.ce. The interior world hitherto an insignificant enclave of crude pa.s.sions became deep and rich beyond measure. Angels and demons were transformed from real ent.i.ties roaming the forests and deserts of the world into inner forces within our own psyche. Heaven and h.e.l.l too ceased to be real places somewhere above the clouds and below the volcanoes, and were instead interpreted as internal mental states. You experience h.e.l.l every time you ignite the fires of anger and hatred within your heart; and you enjoy heavenly bliss every time you forgive your enemies, repent your own misdeeds and share your wealth with the poor.

When Nietzsche declared that G.o.d is dead, this is what he meant. At least in the West, G.o.d has become an abstract idea that some accept and others reject, but it makes little difference either way. In the Middle Ages, without a G.o.d I had no source of political, moral and aesthetic authority. I could not tell what was right, good or beautiful. Who could live like that? Today, in contrast, it is very easy not to believe in G.o.d, because I pay no price for my unbelief. I can be a complete atheist, and still draw a very rich mix of political, moral and aesthetical values from my inner experience.

If I believe in G.o.d at all, it is my choice to believe. If my inner self tells me to believe in G.o.d then I believe. I believe because I feel G.o.d's presence, and my heart tells me He is there. But if I no longer feel G.o.d's presence, and if my heart suddenly tells me that there is no G.o.d I will cease believing. Either way, the real source of authority is my own feelings. So even while saying that I believe in G.o.d, the truth is I have a much stronger belief in my own inner voice.

Follow the Yellow Brick Road Like every other source of authority, feelings have their shortcomings. Humanism a.s.sumes that each human has a single authentic inner self, but when I try to listen to it, I often encounter either silence or a cacophony of contending voices. In order to overcome this problem, humanism has upheld not just a new source of authority, but also a new method for getting in touch with authority and gaining true knowledge.

In medieval Europe, the chief formula for knowledge was: Knowledge = Scriptures Logic.* If we want to know the answer to some important question, we should read scriptures, and use our logic to understand the exact meaning of the text. For example, scholars who wished to know the shape of the earth scanned the Bible looking for relevant references. One pointed out that in Job 38:13, it says that G.o.d can 'take hold of the edges of the earth, and the wicked be shaken out of it'. This implies reasoned the pundit that because the earth has 'edges' of which we can 'take hold', it must be a flat square. Another sage rejected this interpretation, calling attention to Isaiah 40:22, where it says that G.o.d 'sits enthroned above the circle of the earth'. Isn't that proof that the earth is round? In practice, that meant that scholars sought knowledge by spending years in schools and libraries, reading more and more texts, and sharpening their logic so they could understand the texts correctly.

The Scientific Revolution proposed a very different formula for knowledge: Knowledge = Empirical Data Mathematics. If we want to know the answer to some question, we need to gather relevant empirical data, and then use mathematical tools to a.n.a.lyse the data. For example, in order to gauge the true shape of the earth, we can observe the sun, the moon and the planets from various locations across the world. Once we have ama.s.sed enough observations, we can use trigonometry to deduce not only the shape of the earth, but also the structure of the entire solar system. In practice, that means that scientists seek knowledge by spending years in observatories, laboratories and research expeditions, gathering more and more empirical data, and sharpening their mathematical tools so they could interpret the data correctly.

The scientific formula for knowledge led to astounding breakthroughs in astronomy, physics, medicine and countless other disciplines. But it had one huge drawback: it could not deal with questions of value and meaning. Medieval pundits could determine with absolute certainty that it is wrong to murder and steal, and that the purpose of human life is to do G.o.d's bidding, because scriptures said so. Scientists could not come up with such ethical judgements. No amount of data and no mathematical wizardry can prove that it is wrong to murder. Yet human societies cannot survive without such value judgements.

One way to overcome this difficulty was to continue using the old medieval formula alongside the new scientific method. When faced with a practical problem such as determining the shape of the earth, building a bridge or curing a disease we collect empirical data and a.n.a.lyse it mathematically. When faced with an ethical problem such as determining whether to allow divorce, abortion and h.o.m.os.e.xuality we read scriptures. This solution was adopted to some extent by numerous modern societies, from Victorian Britain to twenty-first-century Iran.

However, humanism offered an alternative. As humans gained confidence in themselves, a new formula for attaining ethical knowledge appeared: Knowledge = Experiences Sensitivity. If we wish to know the answer to any ethical question, we need to connect to our inner experiences, and observe them with the utmost sensitivity. In practice, that means that we seek knowledge by spending years collecting experiences, and sharpening our sensitivity so we could understand these experiences correctly.

What exactly are 'experiences'? They are not empirical data. An experience is not made of atoms, molecules, proteins or numbers. Rather, an experience is a subjective phenomenon that includes three main ingredients: sensations, emotions and thoughts. At any particular moment my experience comprises everything I sense (heat, pleasure, tension, etc.), every emotion I feel (love, fear, anger, etc.) and whatever thoughts arise in my mind.

And what is 'sensitivity'? It means two things. Firstly, paying attention to my sensations, emotions and thoughts. Secondly, allowing these sensations, emotions and thoughts to influence me. Granted, I shouldn't allow every pa.s.sing breeze to sweep me away. Yet I should be open to new experiences, and permit them to change my views, my behaviour and even my personality.

Experiences and sensitivity build up one another in a never-ending cycle. I cannot experience anything if I have no sensitivity, and I cannot develop sensitivity unless I undergo a variety of experiences. Sensitivity is not an abstract apt.i.tude that can be developed by reading books or listening to lectures. It is a practical skill that can ripen and mature only by applying it in practice.

Take tea, for example. I start by drinking very sweet ordinary tea while reading the morning paper. The tea is little more than an excuse for a sugar rush. One day I realise that between the sugar and the newspaper, I hardly taste the tea at all. So I reduce the amount of sugar, put the paper aside, close my eyes and focus on the tea itself. I begin to register its unique aroma and flavour. Soon I find myself experimenting with different teas, black and green, comparing their exquisite tangs and delicate bouquets. Within a few months, I drop the supermarket labels and buy my tea at Harrods. I develop a particular liking for 'Panda Dung tea' from the mountains of Ya'an in Sichuan province, made from leaves of tea trees fertilised by the dung of panda bears. That's how, one cup at a time, I hone my tea sensitivity and become a tea connoisseur. If in my early tea-drinking days you had served me Panda Dung tea in a Ming Dynasty porcelain goblet, I would not have appreciated it much more than builder's tea in a paper cup. You cannot experience something if you don't have the necessary sensitivity, and you cannot develop your sensitivity except by undergoing a long string of experiences.

What's true of tea is true of all other aesthetic and ethical knowledge. We aren't born with a ready-made conscience. As we pa.s.s through life, we hurt people and people hurt us, we act compa.s.sionately and others show compa.s.sion to us. If we pay attention, our moral sensitivity sharpens, and these experiences become a source of valuable ethical knowledge about what is good, what is right and who I really am.

Humanism thus sees life as a gradual process of inner change, leading from ignorance to enlightenment by means of experiences. The highest aim of humanist life is to fully develop your knowledge through a large variety of intellectual, emotional and physical experiences. In the early nineteenth century, Wilhelm von Humboldt one of the chief architects of the modern education system said that the aim of existence is 'a distillation of the widest possible experience of life into wisdom'. He also wrote that 'there is only one summit in life to have taken the measure in feeling of everything human'.4 This could well be the humanist motto.

According to Chinese philosophy, the world is sustained by the interplay of opposing but complementary forces called yin and yang. This may not be true of the physical world, but it is certainly true of the modern world that has been created by the covenant of science and humanism. Every scientific yang contains within it a humanist yin, and vice versa. The yang provides us with power, while the yin provides us with meaning and ethical judgements. The yang and yin of modernity are reason and emotion, the laboratory and the museum, the production line and the supermarket. People often see only the yang, and imagine that the modern world is dry, scientific, logical and utilitarian just like a laboratory or a factory. But the modern world is also an extravagant supermarket. No culture in history has ever given such importance to human feelings, desires and experiences. The humanist view of life as a string of experiences has become the founding myth of numerous modern industries, from tourism to art. Travel agents and restaurant chefs do not sell us flight tickets, hotels or fancy dinners they sell us novel experiences. Similarly, whereas most premodern narratives focused on external events and actions, modern novels, films and poems often revolve around feelings. Graeco-Roman epics and medieval chivalric romances were catalogues of heroic deeds, not feelings. One chapter told how the brave knight fought a monstrous ogre, and killed him. Another chapter recounted how the knight rescued a beautiful princess from a fire-spitting dragon, and killed him. A third chapter narrated how a wicked sorcerer kidnapped the princess, but the knight pursued the sorcerer, and killed him. No wonder that the hero was invariably a knight, rather than a carpenter or a peasant, for peasants performed no heroic deeds.

Crucially, the heroes did not undergo any significant process of inner change. Achilles, Arthur, Roland and Lancelot were fearless warriors with a chivalric world view before they set out on their adventures, and they remained fearless warriors with the same world view at the end. All the ogres they killed and all the princesses they rescued confirmed their courage and perseverance, but ultimately taught them little.

The humanist focus on feelings and experiences, rather than deeds, transformed art. Wordsworth, Dostoevsky, d.i.c.kens and Zola cared little for brave knights and derring-do, and instead described how ordinary people and housewives felt. Some people believe that Joyce's Ulysses represents the apogee of this modern focus on the inner life rather than external actions in 260,000 words Joyce describes a single day in the life of the Dubliners Stephen Dedalus and Leopold Bloom, who over the course of the day do . . . well, nothing much at all.

Few people have actually read all of Ulysses, but the same principles underpin much of our popular culture too. In the United States, the series Survivor is often credited (or blamed) for turning reality shows into a craze. Survivor was the first reality show to make it to the top of the Nielsen ratings, and in 2007 Time magazine listed it among the hundred greatest TV shows of all time.5 In each season, twenty contenders in minimal swimsuits are isolated on some tropical island. They have to face all kinds of challenges, and each episode they vote out one of their members. The last one left takes home $1 million.

Audiences in Homeric Greece, in the Roman Empire or in medieval Europe would have found the idea familiar and highly attractive. Twenty challengers go in only one hero comes out. 'Wonderful!' a Homeric prince, a Roman patrician or a crusader knight would have thought to himself as he sat down to watch. 'Surely we are about to see amazing adventures, life-and-death battles and incomparable acts of heroism and betrayal. The warriors will probably stab each other in the back, or spill their entrails for all to see.'

What a disappointment! The back-stabbing and entrails-spilling remain just a metaphor. Each episode lasts about an hour. Out of that, fifteen minutes are taken up by commercials for toothpaste, shampoo and cereals. Five minutes are dedicated to incredibly childish challenges, such as who can throw the most coconuts into a hoop, or who can eat the largest number of bugs in one minute. The rest of the time the 'heroes' just talk about their feelings! He said she said, and I felt this and I felt that. If a crusader knight had really sat down to watch Survivor, he would probably have grabbed his battleaxe and smashed the TV out of boredom and frustration.

Today we might think of medieval knights as insensitive brutes. If they lived among us, we would send them to a therapist, who might help them get in touch with themselves. This is what the Tin Man does in The Wizard of Oz. He walks along the yellow brick road with Dorothy and her friends, hoping that when they get to Oz, the great wizard will give him a heart, while the Scarecrow wants a brain and the Lion wants courage. At the end of their journey they discover that the great wizard is a charlatan, and he can't give them any of these things. But they discover something far more important: everything they wish for is already within themselves. There is no need of some G.o.dlike wizard in order to obtain sensitivity, wisdom or bravery. You just need to follow the yellow brick road, and open yourself to whatever experiences come your way.

Exactly the same lesson is learned by Captain Kirk and Captain Jean-Luc Picard as they travel the galaxy in the starship Enterprise, by Huckleberry Finn and Jim as they sail down the Mississippi, by Wyatt and Billy as they ride their Harley-Davidsons in Easy Rider, and by countless other characters in myriad other road movies who leave their home town in Pennsylvania (or perhaps New South Wales), travel in an old convertible (or perhaps a bus), pa.s.s through various life-changing experiences, get in touch with themselves, talk about their feelings, and eventually reach San Francisco (or perhaps Alice Springs) as better and wiser individuals.

The Truth About War The formula Knowledge = Experiences Sensitivity has changed not just our popular culture, but even our perception of weighty issues like war. Throughout most of history, when people wished to know whether a particular war was just, they asked G.o.d, they asked scriptures, and they asked kings, n.o.blemen and priests. Few cared about the opinions and experiences of a common soldier or an ordinary civilian. War narratives such as those of Homer, Virgil and Shakespeare focused on the actions of emperors, generals and outstanding heroes, and though they did not hide the misery of war, this was more than compensated for by a full menu of glory and heroism. Ordinary soldiers appeared as either piles of bodies slaughtered by some Goliath, or a cheering crowd hoisting a triumphant David upon its shoulders.

Jean-Jacques Walter, Gustav Adolph of Sweden at the Battle of Breitenfeld (1631).

DeAgostini Picture Library/Scala, Florence.

Look, for example, at the painting above of the Battle of Breitenfeld, which took place on 17 September 1631. The painter, Jean-Jacques Walter, glorifies King Gustav Adolph of Sweden, who led his army that day to a decisive victory. Gustav Adolph towers over the battlefield as if he were some G.o.d of war. One gets the impression that the king controls the battle like a chess player moving p.a.w.ns. The p.a.w.ns themselves are mostly generic figures, or tiny dots in the background. Walter was not interested in how they felt while they charged, fled, killed or died. They are a faceless collective.

Even when painters focused on the battle itself, rather than on the commander, they still looked at it from above, and were far more concerned with collective manoeuvres than with personal feelings. Take, for example, Pieter Snayers's painting of the Battle of White Mountain in November 1620.

The painting depicts a celebrated Catholic victory in the Thirty Years War over heretical Protestant rebels. Snayers wished to commemorate this victory by painstakingly recording the various formations, manoeuvres and troop movements. You can easily tell the different units, their armament and their place within the order of battle. Snayers gave far less attention to the experiences and feelings of the common soldiers. Like Jean-Jacques Walter, he makes us observe the battle from the Olympian vantage point of G.o.ds and kings, and gives us the impression that war is a giant chess game.

Pieter Snayers, The Battle of White Mountain.

Bpk/Bayerische Staatsgemldesammlungen.

If you take a closer look for which you might need a magnifying gla.s.s you realise that The Battle of White Mountain is a bit more complex than a chess game. What at first sight seem to be geometrical abstractions turn upon closer inspection into b.l.o.o.d.y scenes of carnage. Here and there you can even spot the faces of individual soldiers running or fleeing, firing their guns or impaling an enemy on their pikes. However, these scenes receive their meaning from their place within the overall picture. When we see a cannonball smashing a soldier to bits, we understand it as part of the great Catholic victory. If the soldier is fighting on the Protestant side, his death is a just reward for rebellion and heresy. If the soldier is fighting in the Catholic army, his death is a n.o.ble sacrifice for a worthy cause. If we look up, we can see angels hovering high above the battlefield. They are holding a billboard which explains in Latin what happened in this battle, and why it was so important. The message is that G.o.d helped Emperor Ferdinand II defeat his enemies on 8 November 1620.

For thousands of years, when people looked at war, they saw G.o.ds, emperors, generals and great heroes. But over the last two centuries, the kings and generals have been increasingly pushed to the side, and the limelight shifted onto the common soldier and his experiences. War novels such as All Quiet on the Western Front and war films such as Platoon begin with a young and nave recruit, who knows little about himself and the world, but carries a heavy burden of hopes and illusions. He believes that war is glorious, our cause is just and the general is a genius. A few weeks of real war of mud, and blood, and the smell of death shatter his illusions one after another. If he survives, the nave recruit will leave war as a much wiser man, who no longer believes the cliches and ideals peddled by teachers, film-makers and eloquent politicians.

Paradoxically, this narrative has become so influential that today it is told over and over again even by teachers, film-makers and eloquent politicians. 'War is not what you see in the movies!' warn Hollywood blockbusters such as Apocalypse Now, Full Metal Jacket and Blackhawk Down. Enshrined in celluloid, prose or poetry, the feelings of the ordinary grunt have become the ultimate authority on war, which everyone has learned to respect. As the joke goes, 'How many Vietnam vets does it take to change a light bulb?' 'You wouldn't know, you weren't there.'6 Painters too have lost interest in generals on horses and in tactical manoeuvres. Instead, they strive to depict how the common soldier feels. Look again at The Battle of Breitenfeld and The Battle of White Mountain. Now look at the following two pictures, considered masterpieces of twentieth-century war art: The War (Der Krieg) by Otto Dix, and That 2,000 Yard Stare by Tom Lea.

Dix served as a sergeant in the German army during the First World War. Lea covered the Battle of Peleliu Island in 1944 for Life magazine. Whereas Walter and Snayers viewed war as a military and political phenomenon, and wanted us to know what happened in particular battles, Dix and Lea view war as an emotional phenomenon, and want us to know how it feels. They don't care about the genius of generals or about the tactical details of this or that battle. Dix's soldier might be in Verdun or Ypres or the Somme it doesn't matter which, because war is h.e.l.l everywhere. Lea's soldier just happens to be an American GI in Peleliu, but you could see exactly the same 2,000-yard stare on the face of a j.a.panese soldier in Iwo Jima, a German soldier in Stalingrad or a British soldier in Dunkirk.

Otto Dix, The War (192932).

Staatliche Kunstsammlungen, Neue Meister, Dresden, Germany Lessing Images.

Tom Lea, That 2,000 Yard Stare (1944).

Tom Lea, That 2,000 Yard Stare, 1944. Oil on canvas, 36"x28". LIFE Collection of Art WWII, U.S. Army Center of Military History, Ft. Belvoir, Virginia. Courtesy of the Tom Lea Inst.i.tute, El Paso, Texas.

In the paintings of Dix and Lea, the meaning of war does not emanate from tactical movements or divine proclamations. If you want to understand war, don't look up at the general on the hilltop, or at angels in the sky. Instead, look straight into the eyes of the common soldiers. In Lea's painting, the gaping eyes of a traumatised soldier open a window onto the terrible truth of war. In Dix's painting, the truth is so unbearable that it must be partly concealed behind a gas mask. No angels fly above the battlefield only a rotting corpse, hanging from a ruined rafter and pointing an accusing finger.

Artists such as Dix and Lea thus overturned the traditional hierarchy of war. In earlier times wars could have been as horrific as in the twentieth century. However, even atrocious experiences were placed within a wider context that gave them positive meaning. War might be h.e.l.l, but it was also the gateway to heaven. A Catholic soldier fighting at the Battle of White Mountain could say to himself: 'True, I am suffering. But the Pope and the emperor say that we are fighting for a good cause, so my suffering is meaningful.' Otto Dix employed an opposite kind of logic. He saw personal experience as the source of all meaning, hence his line of thinking said: 'I am suffering and this is bad hence the whole war is bad. And if the kaiser and the clergy nevertheless support the war, they must be mistaken.'7 The Humanist Schism So far we have discussed humanism as if it were a single coherent world view. In fact, humanism shared the fate of every successful religion, such as Christianity and Buddhism. As it spread and evolved, it fragmented into several conflicting sects. All humanist sects believe that human experience is the supreme source of authority and meaning, yet they interpret human experience in different ways.

Humanism split into three main branches. The orthodox branch holds that each human being is a unique individual possessing a distinctive inner voice and a never-to-be-repeated string of experiences. Every human being is a singular ray of light, which illuminates the world from a different perspective, and which adds colour, depth and meaning to the universe. Hence we ought to give as much freedom as possible to every individual to experience the world, follow his or her inner voice and express his or her inner truth. Whether in politics, economics or art, individual free will should have far more weight than state interests or religious doctrines. The more liberty individuals enjoy, the more beautiful, rich and meaningful is the world. Due to this emphasis on liberty, the orthodox branch of humanism is known as 'liberal humanism' or simply as 'liberalism'.*

It is liberal politics that believes the voter knows best. Liberal art holds that beauty is in the eye of the beholder. Liberal economics maintains that the customer is always right. Liberal ethics advises us that if it feels good, we should go ahead and do it. Liberal education teaches us to think for ourselves, because we will find all the answers within us.

During the nineteenth and twentieth centuries, as humanism gained increasing social credibility and political power, it sprouted two very different offshoots: socialist humanism, which encompa.s.sed a plethora of socialist and communist movements, and evolutionary humanism, whose most famous advocates were the n.a.z.is. Both offshoots agreed with liberalism that human experience is the ultimate source of meaning and authority. Neither believed in any transcendental power or divine law book. If, for example, you asked Karl Marx what was wrong with ten-year-olds working twelve-hour shifts in smoky factories, he would have answered that it made the kids feel bad. We should avoid exploitation, oppression and inequality not because G.o.d said so, but because they make people miserable.

However, both socialists and evolutionary humanists pointed out that the liberal understanding of the human experience is flawed. Liberals think the human experience is an individual phenomenon. But there are many individuals in the world, and they often feel different things and have contradictory desires. If all authority and meaning flows from individual experiences, how do you settle contradictions between different such experiences?

On 17 July 2015 the German chancellor Angela Merkel was confronted by a teenage Palestinian refugee girl from Lebanon, whose family sought asylum in Germany but faced imminent deportation. The girl, Reem, told Merkel in fluent German that 'It's really very hard to watch how other people can enjoy life and you yourself can't. I don't know what my future will bring.' Merkel replied that 'politics can be tough' and explained that there are hundreds of thousands of Palestinian refugees in Lebanon, and Germany cannot absorb them all. Stunned by this no-nonsense reply, Reem burst out crying. Merkel proceeded to stroke the desperate girl on the back, but stuck to her guns.

In the ensuing public storm, many accused Merkel of cold-hearted insensitivity. To a.s.suage criticism, Merkel changed tack, and Reem and her family were given asylum. In the following months, Merkel opened the door even wider, welcoming hundreds of thousands of refugees to Germany. But you can't please everybody. Soon enough she was under heavy attack for succ.u.mbing to sentimentalism and for not taking a sufficiently firm stand. Numerous German parents feared that Merkel's U-turn means their children will have a lower standard of living, and perhaps suffer from a tidal wave of Islamisation. Why should they risk their families' peace and prosperity for complete strangers who might not even believe in the values of liberalism? Everyone feels very strongly about this matter. How to settle the contradictions between the feelings of the desperate refugees and of the anxious Germans?8 Liberals forever agonise about such contradictions. The best efforts of Locke, Jefferson, Mill and their colleagues have failed to provide us with a fast and easy solution to such conundrums. Holding democratic elections won't help, because then the question will be who would get to vote in these elections only German citizens, or also millions of Asians and Africans who want to immigrate to Germany? Why privilege the feelings of one group over another? Likewise, you cannot resolve the ArabIsraeli conflict by making 8 million Israeli citizens and 350 million citizens of Arab League nations vote on it. For obvious reasons, the Israelis won't feel committed to the outcome of such a plebiscite.

People feel bound by democratic elections only when they share a basic bond with most other voters. If the experience of other voters is alien to me, and if I believe they don't understand my feelings and don't care about my vital interests, then even if I am outvoted by a hundred to one, I have absolutely no reason to accept the verdict. Democratic elections usually work only within populations that have some prior common bond, such as shared religious beliefs and national myths. They are a method to settle disagreements between people who already agree on the basics.

Accordingly, in many cases liberalism has fused with age-old collective ident.i.ties and tribal feelings to form modern nationalism. Today many a.s.sociate nationalism with anti-liberal forces, but at least during the nineteenth century nationalism was closely aligned with liberalism. Liberals celebrate the unique experiences of individual humans. Each human has distinctive feelings, tastes and quirks, which he or she should be free to express and explore as long as they don't hurt anyone else. Similarly, nineteenth-century nationalists such as Giuseppe Mazzini celebrated the uniqueness of individual nations. They emphasised that many human experiences are communal. You cannot dance the polka by yourself, and you cannot invent and preserve the German language by yourself. Using word, dance, food and drink, each nation fosters different experiences in its members, and develops its own peculiar sensitivities.

Liberal nationalists like Mazzini sought to protect these distinctive national experiences from being oppressed and obliterated by intolerant empires, and envisaged a peaceful community of nations, each free to express and explore its communal feelings without hurting its neighbours. This is still the official ideology of the European Union, whose const.i.tution of 2004 states that Europe is 'united in diversity' and that the different peoples of Europe remain 'proud of their own national ident.i.ties'. The value of preserving the unique communal experiences of the German nation enables even liberal Germans to oppose opening the floodgates of immigration.

Of course the alliance with nationalism hardly solved all conundrums, while it created a host of new problems. How do you compare the value of communal experiences with that of individual experiences? Does preserving polka, bratwurst and the German language justify leaving millions of refugees exposed to poverty and even death? And what happens when fundamental conflicts erupt within nations about the very definition of their ident.i.ty, as happened in Germany in 1933, in the USA in 1861, in Spain in 1936 or in Egypt in 2011? In such cases, holding democratic elections is hardly a cure-all, because the opposing parties have no reason to respect the results.

Lastly, as you dance the nationalist polka, a small but momentous step may take you from believing that your nation is different from all other nations to believing that your nation is better. Nineteenth-century liberal nationalism required the Habsburg and tsarist empires to respect the unique experiences of Germans, Italians, Poles and Slovenes. Twentieth-century ultra-nationalism proceeded to wage wars of conquest and build concentration camps for people who dance to a different tune.

Socialist humanism has taken a very different course. Socialists blame liberals for focusing our attention on our own feelings instead of on what other people experience. Yes, the human experience is the source of all meaning, but there are billions of people in the world, and all of them are just as valuable as I am. Whereas liberalism turns my gaze inwards, emphasising my uniqueness and the uniqueness of my nation, socialism demands that I stop obsessing about me and my feelings and instead focus on what others are feeling and about how my actions influence their experiences. Global peace will be achieved not by celebrating the distinctiveness of each nation, but by unifying all the workers of the world; and social harmony won't be achieved by each person narcissistically exploring their own inner depths, but rather by each person prioritising the needs and experiences of others over their own desires.

A liberal may reply that by exploring her own inner world she develops her compa.s.sion and her understanding of others, but such reasoning would have cut little ice with Lenin or Mao. They would have explained that individual self-exploration is a bourgeois indulgent vice, and that when I try to get in touch with my inner self, I am all too likely to fall into one or another capitalist trap. My current political views, my likes and dislikes, and my hobbies and ambitions do not reflect my authentic self. Rather, they reflect my upbringing and social surrounding. They depend on my cla.s.s, and are shaped by my neighbourhood and my school. Rich and poor alike are brainwashed from birth. The rich are taught to disregard the poor, while the poor are taught to disregard their true interests. No amount of self-reflection or psychotherapy will help, because the psychotherapists are also working for the capitalist system.

Indeed, self-reflection is likely only to distance me even further from understanding the truth about myself, because it gives too much credit to personal decisions and too little credit to social conditions. If I am rich, I am likely to conclude that it is because I made wise choices. If I suffer from poverty, I must have made some mistakes. If I am depressed, a liberal therapist is likely to blame my parents, and to encourage me to set some new aims in life. If I suggest that perhaps I am depressed because I am being exploited by capitalists, and because under the prevailing social system I have no chance of realising my aims, the therapist may well say that I am projecting onto 'the social system' my own inner difficulties, and I am projecting onto 'the capitalists' unresolved issues with my mother.

According to socialism, instead of spending years talking about my mother, my emotions and my complexes, I should ask myself: who owns the means of production in my country? What are its main exports and imports? What's the connection between the ruling politicians and international banking? Only by understanding the surrounding socio-economic system and taking into account the experiences of all other people could I truly understand what I feel, and only by common action can we change the system. Yet what person can take into account the experiences of all human beings, and weigh them one against the other in a fair way?

That's why socialists discourage self-exploration, and advocate the establishment of strong collective inst.i.tutions such as socialist parties and trade unions that aim to decipher the world for us. Whereas in liberal politics the voter knows best, and in liberal economics the customer is always right, in socialist politics the party knows best, and in socialist economics the trade union is always right. Authority and meaning still come from human experience both the party and the trade union are composed of people and work to alleviate human misery yet individuals must listen to the party and the trade union rather than to their personal feelings.

Evolutionary humanism has a different solution to the problem of conflicting human experiences. Rooting itself in the firm ground of Darwinian evolutionary theory, it says that conflict is something to applaud rather than lament. Conflict is the raw material of natural selection, which pushes evolution forward. Some humans are simply superior to others, and when human experiences collide, the fittest humans should steamroll everyone else. The same logic that drives humankind to exterminate wild wolves and to ruthlessly exploit domesticated sheep also mandates the oppression of inferior humans by their superiors. It's a good thing that Europeans conquer Africans and that shrewd businessmen drive the dim-witted to bankruptcy. If we follow this evolutionary logic, humankind will gradually become stronger and fitter, eventually giving rise to superhumans. Evolution didn't stop with h.o.m.o sapiens there is still a long way to go. However, if in the name of human rights or human equality we emasculate the fittest humans, it will prevent the rise of the superman, and may even cause the degeneration and extinction of h.o.m.o sapiens.

Who exactly are these superior humans who herald the coming of the superman? They might be entire races, particular tribes or exceptional individual geniuses. In any case, what makes them superior is that they have better abilities, manifested in the creation of new knowledge, more advanced technology, more prosperous societies or more beautiful art. The experience of an Einstein or a Beethoven is far more valuable than that of a drunken good-for-nothing, and it is ludicrous to treat them as if they have equal merit. Similarly, if a particular nation has consistently spearheaded human progress, we should rightly consider it superior to other nations that contributed little or nothing to the evolution of humankind.

Consequently, in contrast to liberal artists like Otto Dix, evolutionary humanism thinks that the human experience of war is valuable and even essential. The movie The Third Man takes place in Vienna immediately after the end of the Second World War. Reflecting on the recent conflict, the character Harry Lime says: 'After all, it's not that awful . . . In Italy for thirty years under the Borgias they had warfare, terror, murder and bloodshed, but they produced Michelangelo, Leonardo da Vinci and the Renaissance. In Switzerland they had brotherly love, they had 500 years of democracy and peace, and what did that produce? The cuckoo clock.' Lime gets almost all his facts wrong Switzerland was probably the most bloodthirsty corner of early modern Europe (its main export was mercenary soldiers), and the cuckoo clock was actually invented by the Germans but the facts are of lesser importance than Lime's idea, namely that the experience of war pushes humankind to new achievements. War allows natural selection free rein at last. It exterminates the weak and rewards the fierce and the ambitious. War exposes the truth about life, and awakens the will for power, for glory and for conquest. Nietzsche summed it up by saying that war is 'the school of life' and that 'what does not kill me makes me stronger'.

Similar ideas were expressed by Lieutenant Henry Jones of the British army. Three days before his death on the Western Front in the First World War, the twenty-one-year-old Jones sent a letter to his brother, describing the experience of war in glowing terms:

Have you ever reflected on the fact that, despite the horrors of war, it is at least a big thing? I mean to say that in it one is brought face to face with realities. The follies, selfishness, luxury and general pettiness of the vile commercial sort of existence led by nine-tenths of the people of the world in peacetime are replaced in war by a savagery that is at least more honest and outspoken. Look at it this way: in peacetime one just lives one's own little life, engaged in trivialities, worrying about one's own comfort, about money matters, and all that sort of thing just living for one's own self. What a sordid life it is! In war, on the other hand, even if you do get killed you only antic.i.p.ate the inevitable by a few years in any case, and you have the satisfaction of knowing that you have 'pegged out' in the attempt to help your country. You have, in fact, realised an ideal, which, as far as I can see, you very rarely do in ordinary life. The reason is that ordinary life runs on a commercial and selfish basis; if you want to 'get on', as the saying is, you can't keep your hands clean.

Personally, I often rejoice that the War has come my way. It has made me realise what a petty thing life is. I think that the War has given to everyone a chance to 'get out of himself', as I might say . . . Certainly, speaking for myself, I can say that I have never in all my life experienced such a wild exhilaration as on the commencement of a big stunt, like the last April one for example. The excitement for the last half-hour or so before it is like nothing on earth.9 In his bestseller Black Hawk Down, the journalist Mark Bowden relates in similar terms the combat experience of Shawn Nelson, an American soldier, in Mogadishu in 1993:

It was hard to describe how he felt . . . it was like an epiphany. Close to death, he had never felt so completely alive. There had been split seconds in his life when he'd felt death brush past, like when another fast-moving car veered from around a sharp curve and just missed hitting him head on. On this day he had lived with that feeling, with death breathing right in his face . . . for moment after moment after moment, for three hours or more . . . Combat was . . . a state of complete mental and physical awareness. In those hours on the street he had not been Shawn Nelson, he had no connection to the larger world, no bills to pay, no emotional ties, nothing. He had just been a human being staying alive from one nanosecond to the next, drawing one breath after another, fully aware that each one might be his last. He felt he would never be the same.10

Adolf Hitler too was changed and enlightened by his war experiences. In Mein Kampf, he tells how shortly after his unit reached the front line, the soldiers' initial enthusiasm turned into fear, against which each soldier had to wage a relentless inner war, straining every nerve to avoid being overwhelmed by it. Hitler says that he won this inner war by the winter of 1915/16. 'At last,' he writes, 'my will was undisputed master . . . I was now calm and determined. And this was enduring. Now Fate could bring on the ultimate tests without my nerves shattering or my reason failing.'11 The experience of war revealed to Hitler the truth about the world: it is a jungle run by the remorseless laws of natural selection. Those who refuse to recognise this truth cannot survive. If you wish to succeed, you must not only understand the laws of the jungle, but embrace them joyfully. It should be stressed that just like the anti-war liberal artists, Hitler too sanctified the experience of ordinary soldiers. Indeed, Hitler's political career is one of the best examples we have for the immense authority accorded to the personal experience of common people in twentieth-century politics. Hitler wasn't a senior officer in four years of war, he rose no higher than the rank of corporal. He had no formal education, no professional skills and no political background. He wasn't a successful businessman or a union activist, he didn't have friends or relatives in high places, or any money to speak of. At first, he didn't even have German citizenship. He was a penniless immigrant.

When Hitler appealed to the German voters and asked for their trust, he could muster only one argument in his favour: his experiences in the trenches had taught him what you can never learn at university, at general headquarters or at a government ministry. People followed him, and voted for him, because they identified with him, and because they too believed that the world is a jungle, and that what doesn't kill us only makes us stronger.

Whereas liberalism merged with the milder versions of nationalism to protect the unique experiences of each human community, evolutionary humanists such as. .h.i.tler identified particular nations as the engines of human progress, and concluded that these nations ought to bludgeon or even exterminate anyone standing in their way. It should be remembered, though, that Hitler and the n.a.z.is represent only one extreme version of evolutionary humanism. Just as Stalin's gulags do not automatically nullify every socialist idea and argument, so too the horrors of n.a.z.ism should not blind us to whatever insights evolutionary humanism might offer. n.a.z.ism was born from the pairing of evolutionary humanism with particular racial theories and ultra-nationalist emotions. Not all evolutionary humanists are racists, and not every belief in humankind's potential for further evolution necessarily calls for setting up police states and concentration camps.

Auschwitz should serve as a blood-red warning sign rather than as a black curtain that hides entire sections of the human horizon. Evolutionary humanism played an important part in the shaping of modern culture, and it is likely to play an even greater role in the shaping of the twenty-first century.

Is Beethoven Better than Chuck Berry?

To make sure we understand the difference between the three humanist branches, let's compare a few human experiences.

Experience no. 1: A musicology professor sits in the Vienna Opera House, listening to the opening of Beethoven's Fifth Symphony. 'Pa pa pa PAM!' As the sound waves. .h.i.t his eardrums, signals travel via the auditory nerve to the brain, and the adrenal gland floods his bloodstream with adrenaline. His heartbeat accelerates, his breathing intensifies, the hairs on his neck stand up, and a shiver runs down his spine. 'Pa pa pa PAM!'

Experience no. 2: It's 1965. A Mustang convertible is speeding down the Pacific road from San Francisco to LA at full throttle. The young macho driver puts on Chuck Berry at full volume: 'Go! Go, Johnny, go, go!' As the sound waves. .h.i.t his eardrums, signals travel via the auditory nerve to the brain, and the adrenal gland floods his bloodstream with adrenaline. His heartbeat accelerates, his breathing intensifies, the hairs on his neck stand up, and a shiver runs down his spine. 'Go! Go, Johnny, go, go!'

Experience no. 3: Deep in the Congolese rainforest, a pygmy hunter stands transfixed. From the nearby village, he hears a choir of girls singing their initiation song. 'Ye oh, oh. Ye oh, eh.' As the sound waves. .h.i.t his eardrums, signals travel via the auditory nerve to the brain, and the adrenal gland floods his bloodstream with adrenaline. His heartbeat accelerates, his breathing intensifies, the hairs on his neck stand up, and a shiver runs down his spine. 'Ye oh, oh. Ye oh, eh.'

Experience no. 4: It's a full-moon night, somewhere in the Canadian Rockies. A wolf is standing on a hilltop, listening to the howls of a female in heat. 'Awoooooo! Awoooooo!' As the sound waves. .h.i.t his eardrums, signals travel via the auditory nerve to the brain, and the adrenal gland floods his bloodstream with adrenaline. His heartbeat accelerates, his breathing intensifies, the hairs on his neck stand up, and a shiver runs down his spine. 'Awoooooo! Awoooooo!'

Which of these four experiences is the most valuable?

If you are liberal, you will tend to say that the experiences of the musicology professor, of the young driver and of the Congolese hunter are all equally valuable, and all should be equally cherished. Every human experience contributes something unique, and enriches the world with new meaning. Some people like cla.s.sical music, others love rock and roll, and still others prefer traditional African chants. Music students should be exposed to the widest possible range of genres, and at the end of the day, everyone could go to the iTunes store, punch in their credit card number and buy what they like. Beauty is in the ears of the listener, and the customer is always right. The wolf, though, isn't human, hence his experiences are far less valuable. That's why the life of a wolf is worth less than the life of a human, and why it is perfectly okay to kill a wolf in order to save a human. When all is said and done, wolves don't get to vote in any beauty contests, nor do they hold any credit cards.

This liberal approach is manifested, for example, in the Voyager golden record. In 1977 the Americans launched the s.p.a.ce probe Voyager I on a journey to outer s.p.a.ce. By now it has left the solar system, making it the first man-made object to traverse interstellar s.p.a.ce. Besides state-of-the-art scientific equipment, NASA placed on board a golden record, aimed to introduce planet Earth to any inquisitive aliens who might encounter the probe.

The record contains a variety of scientific and cultural information about Earth and its inhabitants, some images and voices, and several dozen pieces of music from around the world, which are supposed to represent a fair sample of earthly artistic achievement. The musical sample mixes in no obvious order cla.s.sical pieces including the opening movement of Beethoven's Fifth Symphony, contemporary popular music including Chuck Berry's 'Johnny B. Goode', and traditional music from throughout the world, including an initiation song of Congolese pygmy girls. Though the record also contains some canine howls, they are not part of the music sample, but rather relegated to a different section that also includes the sounds of wind, rain and surf. The message to potential listeners in Alpha Centauri is that Beethoven, Chuck Berry and the pygmy initiation song are of equal merit, whereas wolf howls belong to an altogether different category.

If you are socialist, you will probably agree with the liberals that the wolf's experience is of little value. But your att.i.tude towards the three human experiences will be quite different. A socialist true-believer will explain that the real value of music depends not on the experiences of the individual listener, but on the impact it has on the experiences of other people and of society as a whole. As Mao said, 'There is no such thing as art for art's sake, art that stands above cla.s.ses, art that is detached from or independent of politics.'12 So when coming to evaluate the musical experiences, a socialist will focus, for example, on the fact that Beethoven wrote the Fifth Symphony for an audience of upper-cla.s.s white Europeans, exactly when Europe was about to embark on its conquest of Africa. His symphony reflected Enlightenment ideals, which glorified upper-cla.s.s white men, and branded the conquest of Africa as 'the white man's burden'.