Throughout this book we have repeatedly asked what makes humans superior to other animals. Dataism has a new and simple answer. In themselves human experiences are not superior at all to the experiences of wolves or elephants. One bit of data is as good as another. However, humans can write poems and blogs about their experiences and post them online, thereby enriching the global data-processing system. That makes their bits count. Wolves cannot do this. Hence all the experiences of wolves – as deep and complex as they may be – are worthless. No wonder we are so busy converting our experiences into data. It isn’t a question of trendiness. It is a question of survival. We must prove to ourselves and to the system that we still have value. And value lies not in having experiences, but in turning these experiences into free-flowing data.
(By the way, wolves – or at least their dog cousins – aren’t a hopeless case. A company called ‘No More Woof’ is developing a helmet for reading canine experiences. The helmet monitors the dog’s brain waves, and uses computer algorithms to translate simple sentiments such as ‘I am angry’ into human language.8 Your dog may soon have a Facebook or Twitter account of his own – perhaps with more Likes and followers than you.)
Know Thyself
Dataism is neither liberal nor humanist. It should be emphasised, however, that Dataism isn’t anti-humanist. It has nothing against human experiences. It just doesn’t think they are intrinsically valuable. When we surveyed the three main humanist sects, we asked which experience is the most valuable: listening to Beethoven’s Fifth Symphony, to Chuck Berry, to a pygmy initiation song or to the howl of a wolf in heat. A Dataist would argue that the entire exercise is misguided, because music should be evaluated according to the data it carries rather than according to the experience it creates. A Dataist might explain, for example, that the Fifth Symphony carries far more data than the pygmy initiation song, because it uses more chords and scales and creates dialogues with many more musical styles. Consequently, you need far more computational power to decipher the Fifth Symphony, and you gain far more knowledge from doing so.
Music, according to this view, is mathematical patterns. Mathematics can describe every musical piece, as well as the relations between any two pieces. Hence you can measure the precise data value of every symphony, song and howl, and determine which is the richest. The experiences they create in humans or wolves don’t really matter. True, for the last 70,000 years or so, human experiences have been the most efficient data-processing algorithms in the universe, hence there was good reason to sanctify them. However, we may soon reach a point when these algorithms will be superseded, and even become a burden.
Sapiens evolved in the African savannah tens of thousands of years ago, and their algorithms are just not built to handle twenty-first-century data flows. We might try to upgrade the human data-processing system, but this may not be enough. The Internet-of-All-Things may soon create such huge and rapid data flows that even upgraded human algorithms would not be able to handle them. When cars replaced horse-drawn carriages, we didn’t upgrade the horses – we retired them. Perhaps it is time to do the same with Homo sapiens.
Dataism adopts a strictly functional approach to humanity, appraising the value of human experiences according to their function in data-processing mechanisms. If we develop an algorithm that fulfils the same function better, human experiences will lose their value. Thus if we can replace not just taxi drivers and doctors but also lawyers, poets and musicians with superior computer programs, why should we care if these programs have no consciousness and no subjective experiences? If some humanist starts adulating the sacredness of human experience, Dataists would dismiss such sentimental humbug. ‘The experience you are praising is just an outdated biochemical algorithm. In the African savannah 70,000 years ago, that algorithm was state-of-the-art. Even in the twentieth century it was vital for the army and for the economy. But soon we will have much better algorithms.’
In the climactic scene of many Hollywood science-fiction movies, humans face an alien invasion fleet, an army of rebellious robots or an all-knowing super-computer that intends to obliterate them. Humanity seems doomed. But at the very last moment, against all odds, humanity triumphs thanks to something that the aliens, the robots and the super-computers didn’t suspect and cannot fathom: love. The hero, who up till now has been easily manipulated by the super-computer and riddled with bullets by the evil robots, is inspired by his sweetheart to make a completely unexpected move that turns the tables on the thunderstruck Matrix. Dataism finds such scenarios utterly ridiculous. ‘Come on,’ it admonishes the Hollywood screenwriters, ‘is that all you could come up with? Love? And not even some platonic cosmic love, but the carnal attraction between two mammals? Do you really think that an all-knowing super-computer or aliens who contrived to conquer the entire galaxy would be dumbfounded by a hormonal rush?’
By equating the human experience with data patterns, Dataism undermines our primary source of authority and meaning and heralds a tremendous religious revolution, the like of which has not been seen since the eighteenth century. In the days of Locke, Hume and Voltaire humanists argued that ‘God is a product of the human imagination’. Dataism now gives humanists a taste of their own medicine, and tells them: ‘Yes, God is a product of the human imagination, but human imagination in turn is just the product of biochemical algorithms.’ In the eighteenth century, humanism sidelined God by shifting from a deo-centric to a homo-centric world view. In the twenty-first century, Dataism may sideline humans by shifting from a homo-centric to a data-centric view.
The Dataist revolution will probably take a few decades, if not a century or two. But then the humanist revolution too did not happen overnight. At first humans kept on believing in God, arguing that humans are sacred because they were created by God for some divine purpose. Only much later did some people dare say that humans are sacred in their own right, and that God doesn’t exist at all. Similarly, today most Dataists claim that the Internet-of-All-Things is sacred because humans are creating it to serve human needs. But eventually the Internet-of-All-Things may become sacred in its own right.
The shift from a homo-centric to a data-centric world view won’t be merely a philosophical revolution. It will be a practical revolution. All truly important revolutions are practical. The humanist idea that ‘humans invented God’ was significant because it had far-reaching practical implications. Similarly, the Dataist idea that ‘organisms are algorithms’ is significant due to its day-to-day practical consequences. Ideas change the world only when they change our behaviour.
In ancient Babylon, when people faced a difficult dilemma they climbed in the darkness of night to the top of the local temple and observed the sky. The Babylonians believed that the stars controlled their fate and predicted their future. By watching the stars the Babylonians decided whether to get married, plough the fields and go to war. Their philosophical beliefs were translated into very practical procedures.
Scriptural religions such as Judaism and Christianity told a different story: ‘The stars are lying. God, who created the stars, revealed the entire truth in the Bible. So stop observing the stars – read the Bible instead!’ This too was a practical recommendation. When people didn’t know whom to marry, what career to choose or whether to start a war, they read the Bible and followed its counsel.
Next came the humanists with an altogether new story: ‘Humans invented God, wrote the Bible and then interpreted it in a thousand different ways. So humans themselves are the source of all truth. You may read the Bible as an inspiring human creation, but you don’t really need to. If you are facing any dilemma, just listen to yourself and follow your inner voice.’ Humanism then gave detailed practical instructions on how to listen to yourself, recommending techniques such as watching sunsets, reading Goethe, keeping a private diary, having heart-to-heart talks with a good friend and holding democratic elections.
For centuries scientists too accepted these humanist guidelines. When physicists
wondered whether or not to get married, they too watched sunsets and tried to get in touch with themselves. When chemists contemplated whether to accept a problematic job offer, they too wrote diaries and had heart-to-heart talks with a good friend. When biologists debated whether to wage war or sign a peace treaty, they too voted in democratic elections. When brain scientists wrote books about their startling discoveries, they often put an inspiring Goethe quote on the first page. This was the basis for the modern alliance between science and humanism, which kept the delicate balance between the modern yang and the modern yin – between reason and emotion, between the laboratory and the museum, between the production line and the supermarket.
The scientists not only sanctified human feelings, but also found an excellent evolutionary reason to do so. After Darwin, biologists began explaining that feelings are complex algorithms honed by evolution to help animals make correct decisions. Our love, our fear and our passion aren’t some nebulous spiritual phenomena good only for composing poetry. Rather, they encapsulate millions of years of practical wisdom. When you read the Bible you are getting advice from a few priests and rabbis who lived in ancient Jerusalem. In contrast, when you listen to your feelings, you follow an algorithm that evolution has developed for millions of years, and that withstood the harshest quality-control tests of natural selection. Your feelings are the voice of millions of ancestors, each of whom managed to survive and reproduce in an unforgiving environment. Your feelings are not infallible, of course, but they are better than most other sources of guidance. For millions upon millions of years, feelings were the best algorithms in the world. Hence in the days of Confucius, of Muhammad or of Stalin, people should have listened to their feelings rather than to the teachings of Confucianism, Islam or communism.
Yet in the twenty-first century, feelings are no longer the best algorithms in the world. We are developing superior algorithms that utilise unprecedented computing power and giant databases. The Google and Facebook algorithms not only know exactly how you feel, they also know myriad other things about you that you hardly suspect. Consequently you should stop listening to your feelings and start listening to these external algorithms instead. What’s the point of having democratic elections when the algorithms know not only how each person is going to vote, but also the underlying neurological reasons why one person votes Democrat while another votes Republican? Whereas humanism commanded: ‘Listen to your feelings!’ Dataism now commands: ‘Listen to the algorithms! They know how you feel.’
When you contemplate whom to marry, which career to pursue and whether to start a war, Dataism tells you that it would be a complete waste of time to climb a high mountain and watch the sun setting into the waves. It would be equally futile to visit a museum, write a private diary or have a heart-to-heart talk with a friend. Yes, in order to make the right decisions you must get to know yourself better. But if you want to know yourself in the twenty-first century, there are much better methods than climbing mountains, going to museums or writing diaries. Here are some practical Dataist guidelines for you:
‘You want to know who you really are?’ asks Dataism. ‘Then forget about mountains and museums. Have you had your DNA sequenced? No?! What are you waiting for? Go and do it today. And convince your grandparents, parents and siblings to have their DNA sequenced too – their data is very valuable for you. And have you heard about these wearable biometric devices that measure your blood pressure and heart rate twenty-four hours a day? Good – so buy one of those, put it on and connect it to your smartphone. And while you are shopping, buy a mobile camera and microphone, record everything you do, and put in online. And allow Google and Facebook to read all your emails, monitor all your chats and messages, and keep a record of all your Likes and clicks. If you do all that, then the great algorithms of the Internet-of-All-Things will tell you whom to marry, which career to pursue and whether to start a war.’
But where do these great algorithms come from? This is the mystery of Dataism. Just as according to Christianity we humans cannot understand God and His plan, so Dataism declares that the human brain cannot fathom the new master algorithms. At present, of course, the algorithms are mostly written by human hackers. Yet the really important algorithms – such as the Google search algorithm – are developed by huge teams. Each member understands just one part of the puzzle, and nobody really understands the algorithm as a whole. Moreover, with the rise of machine learning and artificial neural networks, more and more algorithms evolve independently, improving themselves and learning from their own mistakes. They analyse astronomical amounts of data that no human can possibly encompass, and learn to recognise patterns and adopt strategies that escape the human mind. The seed algorithm may initially be developed by humans, but as it grows it follows its own path, going where no human has gone before – and where no human can follow.
A Ripple in the Data Flow
Dataism naturally has its critics and heretics. As we saw in Chapter 3, it’s doubtful whether life can really be reduced to data flows. In particular, at present we have no idea how or why data flows could produce consciousness and subjective experiences. Maybe we’ll have a good explanation in twenty years. But maybe we’ll discover that organisms aren’t algorithms after all.
It is equally doubtful whether life boils down to mere decision-making. Under Dataist influence both the life sciences and the social sciences have become obsessed with decision-making processes, as if that’s all there is to life. But is it so? Sensations, emotions and thoughts certainly play an important part in making decisions, but is that their sole meaning? Dataism is gaining a better and better understanding of decision-making processes, but it might be adopting an increasingly skewed view of life.
A critical examination of Dataist dogma is likely to be not only the greatest scientific challenge of the twenty-first century, but also the most urgent political and economic project. Scholars in the life sciences and social sciences should ask themselves whether we miss anything when we understand life as data processing and decision-making. Is there perhaps something in the universe that cannot be reduced to data? Suppose non-conscious algorithms could eventually outperform conscious intelligence in all known data-processing tasks – what, if anything, would be lost by replacing conscious intelligence with superior non-conscious algorithms?
Of course, even if Dataism is wrong and organisms aren’t just algorithms, it won’t necessarily prevent Dataism from taking over the world. Many previous religions gained enormous popularity and power despite their factual inaccuracies. If Christianity and communism could do it, why not Dataism? Dataism has especially good prospects, because it is currently spreading across all scientific disciplines. A unified scientific paradigm may easily become an unassailable dogma. It is very difficult to contest a scientific paradigm, but up till now, no single paradigm has been adopted by the entire scientific establishment. Hence scholars in one field could always import heretical views from outside. But if everyone from musicologists to biologists uses the same Dataist paradigm, interdisciplinary excursions will serve only to strengthen the paradigm further. Consequently even if the paradigm is flawed, it would be extremely difficult to resist.
If Dataism succeeds in conquering the world, what will happen to us humans? Initially, Dataism will probably accelerate the humanist pursuit of health, happiness and power. Dataism spreads itself by promising to fulfil these humanist aspirations. In order to achieve immortality, bliss and divine powers of creation, we need to process immense amounts of data, far beyond the capacity of the human brain. So the algorithms will do it for us. Yet once authority shifts from humans to algorithms, the humanist projects may become irrelevant. Once we abandon the homo-centric world view in favour of a data-centric world view, human health and happiness may seem far less important. Why bother so much about obsolete data-processing machines when far superior models are already in existence? We are striving to engineer the Internet-of-All-Things in the hope that it will make us healthy, happy
and powerful. Yet once the Internet-of-All-Things is up and running, humans might be reduced from engineers to chips, then to data, and eventually we might dissolve within the torrent of data like a clump of earth within a gushing river.
Dataism thereby threatens to do to Homo sapiens what Homo sapiens has done to all other animals. Over the course of history humans created a global network and evaluated everything according to its function within that network. For thousands of years this inflated human pride and prejudices. Since humans fulfilled the most important functions in the network, it was easy for us to take credit for the network’s achievements, and to see ourselves as the apex of creation. The lives and experiences of all other animals were undervalued because they fulfilled far less important functions, and whenever an animal ceased to fulfil any function at all, it went extinct. However, once we humans lose our functional importance to the network, we will discover that we are not the apex of creation after all. The yardsticks that we ourselves have enshrined will condemn us to join the mammoths and Chinese river dolphins in oblivion. Looking back, humanity will turn out to have been just a ripple within the cosmic data flow.
We cannot really predict the future, because technology is not deterministic. The same technology could create very different kinds of societies. For example, the technology of the Industrial Revolution – trains, electricity, radio, telephone – could be used to establish communist dictatorships, fascist regimes or liberal democracies. Consider South Korea and North Korea: They have had access to exactly the same technology, but they have chosen to employ it in very different ways.
Sapiens and Homo Deus Page 89
