In communist Romania almost everything was owned by the state. Democratic Romania quickly privatised its assets, selling them at bargain prices to the ex-communists, who alone grasped what was happening and collaborated to feather each other’s nests. Government companies that controlled national infrastructure and natural resources were sold to former communist officials at end-of-season prices while the party’s foot soldiers bought houses and apartments for pennies.
Ion Iliescu was elected president of Romania, while his colleagues became ministers, parliament members, bank directors and multimillionaires. The new Romanian elite that controls the country to this day is composed mostly of former communists and their families. The masses who risked their necks in Timis¸oara and Bucharest settled for scraps, because they did not know how to cooperate and how to create an efficient organisation to look after their own interests.21
A similar fate befell the Egyptian Revolution of 2011. What television did in 1989, Facebook and Twitter did in 2011. The new media helped the masses coordinate their activities, so that thousands of people flooded the streets and squares at the right moment and toppled the Mubarak regime. However, it is one thing to bring 100,000 people to Tahrir Square, and quite another to get a grip on the political machinery, shake the right hands in the right back rooms and run a country effectively. Consequently, when Mubarak stepped down the demonstrators could not fill the vacuum. Egypt had only two institutions sufficiently organised to rule the country: the army and the Muslim Brotherhood. Hence the revolution was hijacked first by the Brotherhood, and eventually by the army.
The Romanian ex-communists and the Egyptian generals were not more intelligent or nimble-fingered than either the old dictators or the demonstrators in Bucharest and Cairo. Their advantage lay in flexible cooperation. They cooperated better than the crowds, and they were willing to show far more flexibility than the hidebound Ceaus¸escu and Mubarak.
Beyond Sex and Violence
If Sapiens rule the world because we alone can cooperate flexibly in large numbers, then this undermines our belief in the sacredness of human beings. We tend to think that we are special, and deserve all kinds of privileges. As proof, we point to the amazing achievements of our species: we built the pyramids and the Great Wall of China; we deciphered the structure of atoms and DNA molecules; we reached the South Pole and the moon. If these accomplishments resulted from some unique essence that each individual human has – an immortal soul, say – then it would make sense to sanctify human life. Yet since these triumphs actually result from mass cooperation, it is far less clear why they should make us revere individual humans.
A beehive has much greater power than an individual butterfly, yet that doesn’t imply a bee is therefore more hallowed than a butterfly. The Romanian Communist Party successfully dominated the disorganised Romanian population. Does it follow that the life of a party member was more sacred than the life of an ordinary citizen? Humans know how to cooperate far more effectively than chimpanzees, which is why humans launch spaceships to the moon whereas chimpanzees throw stones at zoo visitors. Does it mean that humans are superior beings?
Well, maybe. It depends on what enables humans to cooperate so well in the first place. Why are humans alone able to construct such large and sophisticated social systems? Social cooperation among most social mammals such as chimpanzees, wolves and dolphins relies on intimate acquaintance. Among common chimpanzees, individuals will go hunting together only after they have got to know each other well and established a social hierarchy. Hence chimpanzees spend a lot of time in social interactions and power struggles. When alien chimpanzees meet, they usually cannot cooperate, but instead scream at each other, fight or flee as quickly as possible.
Among pygmy chimpanzees – also known as bonobos – things are a bit different. Bonobos often use sex in order to dispel tensions and cement social bonds. Not surprisingly, homosexual intercourse is consequently very common among them. When two alien groups of bonobos encounter one another, at first they display fear and hostility, and the jungle is filled with howls and screams. Soon enough, however, females from one group cross no-chimp’s-land, and invite the strangers to make love instead of war. The invitation is usually accepted, and within a few minutes the potential battlefield teems with bonobos having sex in almost every conceivable posture, including hanging upside down from trees.
Sapiens know these cooperative tricks well. They sometimes form power hierarchies similar to those of common chimpanzees, whereas on other occasions they cement social bonds with sex just like bonobos. Yet personal acquaintance – whether it involves fighting or copulating – cannot form the basis for large-scale cooperation. You cannot settle the Greek debt crisis by inviting Greek politicians and German bankers to either a fist fight or an orgy. Research indicates that Sapiens just can’t have intimate relations (whether hostile or amorous) with more than 150 individuals.22 Whatever enables humans to organise mass-cooperation networks, it isn’t intimate relations.
This is bad news for psychologists, sociologists, economists and others who try to decipher human society through laboratory experiments. For both organisational and financial reasons, the vast majority of experiments are conducted either on individuals or on small groups of participants. Yet it is risky to extrapolate from small-group behaviour to the dynamics of mass societies. A nation of 100 million people functions in a fundamentally different way to a band of a hundred individuals.
Take, for example, the Ultimatum Game – one of the most famous experiments in behavioural economics. This experiment is usually conducted on two people. One of them gets $100, which he must divide between himself and the other participant in any way he wants. He may keep everything, split the money in half or give most of it away. The other player can do one of two things: accept the suggested division, or reject it outright. If he rejects the division, nobody gets anything.
Classical economic theories maintain that humans are rational calculating machines. They propose that most people will keep $99, and offer $1 to the other participant. They further propose that the other participant will accept the offer. A rational person offered a dollar will always say yes. What does he care if the other player gets $99?
Classical economists have probably never left their laboratories and lecture halls to venture into the real world. Most people playing the Ultimatum Game reject very low offers because they are ‘unfair’. They prefer losing a dollar to looking like suckers. Since this is how the real world functions, few people make very low offers in the first place. Most people divide the money equally, or give themselves only a moderate advantage, offering $30 or $40 to the other player.
The Ultimatum Game made a significant contribution to undermining classical economic theories and to establishing the most important economic discovery of the last few decades: Sapiens don’t behave according to a cold mathematical logic, but rather according to a warm social logic. We are ruled by emotions. These emotions, as we saw earlier, are in fact sophisticated algorithms that reflect the social mechanisms of ancient hunter-gatherer bands. If 30,000 years ago I helped you hunt a wild chicken and you then kept almost all the chicken to yourself, offering me just one wing, I did not say to myself: ‘Better one wing than nothing at all.’ Instead my evolutionary algorithms kicked in, adrenaline and testosterone flooded my system, my blood boiled, and I stamped my feet and shouted at the top of my voice. In the short term I may have gone hungry, and even risked a punch or two. But it paid off in the long term, because you thought twice before ripping me off again. We refuse unfair offers because people who meekly accepted unfair offers didn’t survive in the Stone Age.
Observations of contemporary hunter-gatherer bands support this idea. Most bands are highly egalitarian, and when a hunter comes back to camp carrying a fat deer, everybody gets a share. The same is true of chimpanzees. When one chimp kills a piglet, the other troop members will gather round him with outstretched hands, and usually they all get a piece.
In another recent experiment, the primatologist Frans de Waal placed two capuchin monkeys in two adjacent cages, so that each could see everything the other was doing. De Waal and his colleagues placed small stones inside each cage, and trained the monkeys to give them these stones. Whenever a monkey handed over a stone, he received food in exchange. At first the reward was a piece of cucumber. Both monkeys were very pleased with that, and happily ate their cucumber. After a few rounds de Waal moved to the next stage of the experiment. This time, when the first monkey surrendered a stone, he got a grape. Grapes are much more tasty than cucumbers. However, when the second monkey gave a stone, he still received a piece of cucumber. The second monkey, who was previously very happy with his cucumber, became incensed. He took the cucumber, looked at it in disbelief for a moment, and then threw it at the scientists in anger and began jumping and screeching loudly. He ain’t a sucker.23
This hilarious experiment (which you can see for yourself on YouTube), along with the Ultimatum Game, has led many to believe that primates have a natural morality, and that equality is a universal and timeless value. People are egalitarian by nature, and unequal societies can never function well due to resentment and dissatisfaction.
But is that really so? These theories may work well on chimpanzees, capuchin monkeys and small hunter-gatherer bands. They also work well in the lab, where you test them on small groups of people. Yet once you observe the behaviour of human masses you discover a completely different reality. Most human kingdoms and empires were extremely unequal, yet many of them were surprisingly stable and efficient. In ancient Egypt, the pharaoh sprawled on comfortable cushions inside a cool and sumptuous palace, wearing golden sandals and gem-studded tunics, while beautiful maids popped sweet grapes into his mouth. Through the open window he could see the peasants in the fields, toiling in dirty rags under a merciless sun, and blessed was the peasant who had a cucumber to eat at the end of the day. Yet the peasants rarely revolted.
In 1740 King Frederick II of Prussia invaded Silesia, thus commencing a series of bloody wars that earned him his sobriquet Frederick the Great, turned Prussia into a major power and left hundreds of thousands of people dead, crippled or destitute. Most of Frederick’s soldiers were hapless recruits, subject to iron discipline and draconian drill. Not surprisingly, the soldiers lost little love on their supreme commander. As Frederick watched his troops assemble for the invasion, he told one of his generals that what struck him most about the scene was that ‘we are standing here in perfect safety, looking at 60,000 men – they are all our enemies, and there is not one of them who is not better armed and stronger than we are, and yet they all tremble in our presence, while we have no reason whatsoever to be afraid of them’.24 Frederick could indeed watch them in perfect safety. During the following years, despite all the hardships of war, these 60,000 armed men never revolted against him – indeed, many of them served him with exceptional courage, risking and even sacrificing their very lives.
Why did the Egyptian peasants and Prussian soldiers act so differently than we would have expected on the basis of the Ultimatum Game and the capuchin monkeys experiment? Because large numbers of people behave in a fundamentally different way than do small numbers. What would scientists see if they conducted the Ultimatum Game experiment on two groups of 1 million people each, who had to share $100 billion?
They would probably have witnessed strange and fascinating dynamics. For example, since 1 million people cannot make decisions collectively, each group might sprout a small ruling elite. What if one elite offers the other $10 billion, keeping $90 billion? The leaders of the second group might well accept this unfair offer, siphon most of the $10 billion into their Swiss bank accounts, while preventing rebellion among their followers with a combination of sticks and carrots. The leadership might threaten to severely punish dissidents forthwith, while promising the meek and patient everlasting rewards in the afterlife. This is what happened in ancient Egypt and eighteenth-century Prussia, and this is how things still work out in numerous countries around the world.
Such threats and promises often succeed in creating stable human hierarchies and mass-cooperation networks, as long as people believe that they reflect the inevitable laws of nature or the divine commands of God, rather than just human whims. All large-scale human cooperation is ultimately based on our belief in imagined orders. These are sets of rules that, despite existing only in our imagination, we believe to be as real and inviolable as gravity. ‘If you sacrifice ten bulls to the sky god, the rain will come; if you honour your parents, you will go to heaven; and if you don’t believe what I am telling you – you’ll go to hell.’ As long as all Sapiens living in a particular locality believe in the same stories, they all follow the same rules, making it easy to predict the behaviour of strangers and to organise mass-cooperation networks. Sapiens often use visual marks such as a turban, a beard or a business suit to signal ‘you can trust me, I believe in the same story as you’. Our chimpanzee cousins cannot invent and spread such stories, which is why they cannot cooperate in large numbers.
The Web of Meaning
People find it difficult to understand the idea of ‘imagined orders’ because they assume that there are only two types of realities: objective realities and subjective realities. In objective reality, things exist independently of our beliefs and feelings. Gravity, for example, is an objective reality. It existed long before Newton, and it affects people who don’t believe in it just as much as it affects those who do.
Subjective reality, in contrast, depends on my personal beliefs and feelings. Thus, suppose I feel a sharp pain in my head and go to the doctor. The doctor checks me thoroughly, but finds nothing wrong. So she sends me for a blood test, urine test, DNA test, X-ray, electrocardiogram, fMRI scan and a plethora of other procedures. When the results come in she announces that I am perfectly healthy, and I can go home. Yet I still feel a sharp pain in my head. Even though every objective test has found nothing wrong with me, and even though nobody except me feels the pain, for me the pain is 100 per cent real.
Most people presume that reality is either objective or subjective, and that there is no third option. Hence once they satisfy themselves that something isn’t just their own subjective feeling, they jump to the conclusion it must be objective. If lots of people believe in God; if money makes the world go round; and if nationalism starts wars and builds empires – then these things aren’t just a subjective belief of mine. God, money and nations must therefore be objective realities.
However, there is a third level of reality: the intersubjective level. Intersubjective entities depend on communication among many humans rather than on the beliefs and feelings of individual humans. Many of the most important agents in history are intersubjective. Money, for example, has no objective value. You cannot eat, drink or wear a dollar bill. Yet as long as billions of people believe in its value, you can use it to buy food, beverages and clothing. If the baker suddenly loses his faith in the dollar bill and refuses to give me a loaf of bread for this green piece of paper, it doesn’t matter much. I can just go down a few blocks to the nearby supermarket. However, if the supermarket cashiers also refuse to accept this piece of paper, along with the hawkers in the market and the salespeople in the mall, then the dollar will lose its value. The green pieces of paper will go on existing, of course, but they will be worthless.
Such things actually happen from time to time. On 3 November 1985 the Myanmar government unexpectedly announced that banknotes of twenty-five, fifty and a hundred kyats were no longer legal tender. People were given no opportunity to exchange the notes, and savings of a lifetime were instantaneously turned into heaps of worthless paper. To replace the defunct notes, the government introduced new seventy-five-kyat bills, allegedly in honour of the seventy-fifth birthday of Myanmar’s dictator, General Ne Win. In August 1986, banknotes of fifteen kyats and thirty-five kyats were issued. Rumour had it that the dictator, who had a strong faith in numerology, believed that fiftee
n and thirty-five are lucky numbers. They brought little luck to his subjects. On 5 September 1987 the government suddenly decreed that all thirty-five and seventy-five notes were no longer money.
The value of money is not the only thing that might evaporate once people stop believing in it. The same can happen to laws, gods and even entire empires. One moment they are busy shaping the world, and the next moment they no longer exist. Zeus and Hera were once important powers in the Mediterranean basin, but today they lack any authority because nobody believes in them. The Soviet Union could once destroy the entire human race, yet it ceased to exist at the stroke of a pen. At 2 p.m. on 8 December 1991, in a state dacha near Viskuli, the leaders of Russia, Ukraine and Belarus signed the Belavezha Accords, which stated that ‘We, the Republic of Belarus, the Russian Federation and Ukraine, as founding states of the USSR that signed the union treaty of 1922, hereby establish that the USSR as a subject of international law and a geopolitical reality ceases its existence.’25 And that was that. No more Soviet Union.
It is relatively easy to accept that money is an intersubjective reality. Most people are also happy to acknowledge that ancient Greek gods, evil empires and the values of alien cultures exist only in the imagination. Yet we don’t want to accept that our God, our nation or our values are mere fictions, because these are the things that give meaning to our lives. We want to believe that our lives have some objective meaning, and that our sacrifices matter to something beyond the stories in our head. Yet in truth the lives of most people have meaning only within the network of stories they tell one another.