The Role of Chaos in Human Evolution

Two terms need immediate clarification. The chaos I am referring to is the deterministic yet unpredictable kind. And I take human evolution to include that change accruing from cultural, social, political and technological processes as well at the slower progression through genetic natural selection.

The conception of natural selection as a form of progression flies in the face of the current politically correct tendency to question the notion that life is evolving toward anything. But the constantly increasing complexity resulting from chaotic processes applied to existing complexity has clearly driven an ever increasing individuation of life since its start a few billion years ago. Natural selection feeds on the random and unpredictable variation characteristic of all life - indeed of all material existence - and results in this progression from lessor to greater complexity.

Down to quantum level, all material processes occur according to deterministic laws even when the outcomes so generated are statistical probabilities. And as interactions between matter and energy become more complex according to these laws of nature – we live in the kind of universe that they do – the processes also become more chaotic. The result is that as complexity increases, it begets greater complexity. And whereas one stone is pretty much like any other stone, every single live organism is a unique individual. And the process of each individual organism interacting with its environment – also always changing – results in achieving various degrees of fitness. The important points here seem to me to be two: that it is individual differences that determine fitness and fuel evolution and that the more individualized the organism, the greater the possible points for chaos to operate.

A human being is a marvelously unique and individualized organism. We vary at almost every interesting point from all other humans. Our cultural and social variability adds extra dimensions to our individuation. Our accelerating technology allows ways of interacting beyond calculation and is a true chaos multiplier. The human race is by this point of time a realm of complexity that the earth has never seen before. Evolution from this basis promises to take us places that we cannot now imagine, if we survive at all.

Thus, everything that we do – to test our boundaries, to right the world’s wrongs, to struggle for our daily bread – and the way that we do it provides the raw material for evolution, for greater complexity. We drive change when we seek to effect our environment in our own way, even though we do not always succeed. In the chaotic processes of life, some win and more lose. (As Crash Davis put it: some days you win, some days you lose and some days it rains.) And in the end, it is not about us but about the fact that our species will survive only if there are enough folks pressing forward even when most of our individual efforts seem to fall short.

Gods, Monsters and Americans

Was reading a book putting forward the theory of monistic idealism. The author notes an observation attributed to Mother Theresa that Americans are the most materialistically blessed but impoverished in spirit people on earth. This could actually be said about most of the people in the Western world but maybe of Americans the most.

The author (Amit Goswami, The Self-Aware Universe) attributes this to America’s unquestioned materialism. We have lost connection with the world of enchantment in which we felt connected to something greater and more mysterious. I won’t gainsay this. But it may not be the whole picture. To judge from American popular culture – especially in the movies and TV that we export to the whole world – we seem to yearn for what we are missing. Living far from the US for the past few years, I see the reflections of this American preoccupation with particular clarity. We flood the ether with vampires, superheroes, ghosts, wizards and witches, psychics, aliens, magic, lost dimensions, time travelers, alternate realities, undead, formerly dead, demons, angels, devils, gods, mythical beasts and monsters. And I have no doubt left some out. We seem to have an utter fascination with things and beings which we in our day-today life know do not – cannot – really exist. What are these if not expressions of something deep inside of us that we feel the loss of, something beyond what science and modernity have left us? (There are other manifestations of this as well that lay at the root of the various forms of fundamentalism, including the political ones.) Some seek this missing dimension in religion, many look for it on the Sci-Fi network and Beyond.

Freud called this sort of thing the return of the repressed. For Nietzsche, it was the eternal return. It almost certainly is a return, a deep echo, of the pagan gods buried in our walls so long ago. And those gods themselves a kind of short-hand for that sense of horror and magic human beings first experienced when, a few hundred thousand years ago, we woke into conscious awareness of who and where we were. Americans are not materialistic as much as just a long way from home and very unsure of how to get back. And from the appeal of what we broadcast to the rest of the world, we are not the only ones.

Tolling Bells

Siddhartha is said to have discovered in his youth four basic truths: that life contains suffering, that we grow old, that we die and that suffering originates in desire. The fourth is certainly an existential dilemma. But it is realization of the other three that brings home the existential truth of life. We of course know intellectually that we suffer and someday will grow old and even die. But the truth only becomes real when we feel these things in our bones, when we finally realize in our stomach that they apply to us.

A colleague recently died. He was a good man and just a bit older than me. He turned 60 which I will face next year. I’ve meanwhile experienced a certain minor but annoying health problem that affects my ability to experience the world. All of a sudden, I do feel quite mortal. This is not a profound discovery. After all, we already know not to ask for whom the bell tolls. It is always for us. But it is perhaps the start of true wisdom. For a long time I followed Socrates in believing wisdom lies in knowing that in the end we know nothing. But maybe it is really in learning what Siddhartha did.

Rise and Fall

Been reading an excellent history of Egypt, Greece and Rome. We sometimes forget that there were three thousand years of fully human history BC (and of course tens of thousands of years of human life, love and struggle before that). During the past several days – reading on the Esplanade in Darwin – it was the rise and fall of Rome. Very instructive. The reality was much more complex than simple rise and decline and Rome left an immense lasting legacy. But in reaching imperial heights – though its movement to empire was not in any sense planned, sort of like the rise of America as a “superpower” – it surpassed its ability to maintain itself. Is this what is happening to us too?

The world we live in offers an entirely new level of complexity (what John C Wright calls the Era of the Second Mental Structure in his excellent The Gold Age Trilogy). The many aspects of modern technology – the Internet and our growing ability to manipulate matter and biology – offer many more opportunities to correct, and also cover up, our shortcomings. So maybe decline can somehow be put off. Perhaps all this new stuff that we have seen grow into our civilization before our eyes will provide new forms of monasteries, hermitages, walled communities and the like for the next dark age (which was not so dark anyway). Maybe even some cyber urban centers where the barbarians won't be able to get us?

What can we do to keep the barbarians from the gates? Fully support those leaders who lean more toward empathy and adaptability even when they are imperfect, as they must be to be leaders in the world we live in? This means supporting guys like Obama and doing all possible to avoid the Republican dogs who just want to eat our bones while preaching at us.

Another may be to keep trying to be heard by talking with those who will stop to listen and talk back. This approach has not made great headway since Socrates tried it but the Internet provides more street corners to stand at. The other side of this is the need to be persistent, civil but persistent, in order to be heard. And then we must build on what we find with whom we find. (Socrates got hemlock for persistence so we do need to watch where we step even if we step anyway.)

These Tea Party folk show a possible further step. A movement of the civilized for civilization. Possible?

Tragedy

The Greeks elaborated tragedy out of the Dionysia, yearly festivals of sexual abandon. Yet their central theme and pre-occupation was the realization that we can never know for sure the results of our choices and actions but must nevertheless choose and act. We can never know for sure the right path to take nor once chosen can we be sure we have avoided the wrong path. We can never be sure what the gods have in store for us. Sometimes, we must chose between alternatives both with equal claim on us but also mutually exclusive. Often we must choose between alternatives mixing the good and the bad. And yet we must choose.

The tragic flaw is that in our character, in our pattern of being, which leads us to err, to choose, in a way that we and others may be able to predict but which we are powerless to avoid. Confronted by choice and even knowing the good, we choose through emotion, our reason overcome, and in a way that lends a special sense of doom to our actions.

Bad choices are bad choices and often tragic in their outcome. Tragic in that they force good people into situations where their choices are between actions equally bad. Witness Bush's decision to invade Iraq with the many compromising choices it forced on the millions of people affected by that decision.

Tragedy lies in those occasions where their are no completely good choices but we must nevertheless act, when even inaction would be a choice. To create tragic situations is evil, as the Greeks came to understand of their gods.

Words and desires

Freud noted that we try to control our desires -- assimilate them into our psychic unity -- by fixing them to words. Words are old friends with whom I grapple constantly in the hope that somehow, they will free me. They do for the fleeting moment it takes to finish that thought. It is the desire that always remains sovereign and free.

As of Now, what I believe

After years of thinking about consciousness, quantum mechanics and cosmology, I have come to believe that Mind had to come before Creation and that each of us individual consciousnesses is part of the larger Consciousness. I expect to rejoin that One some day, though hopefully not too soon. Of course, none of this is certain. And in any case, it doesn't always seem to help much in my trying to be as good a person as I would wish to be. I don't believe in original sin per se, but I do believe that we never really learn. What we say we are, what we say we want, is always at best more aspiration than reality and more often just another story we tell ourselves.