3 February 2017
A Conceptual Overview
What is the relationship between planetary endemism and the overview effect? This is the sort of question that might be given a definitive formulation, once once we have gotten sufficiently clear in our understanding of these ideas and their ramifications. I’m not yet at the point of formulating a definitive expression of this relationship, but I’m getting closer to it, so this post will be about formulating relationships among these and related concepts in a way that is hopefully clear and illuminating, while avoiding the ambiguities inherent in novel concepts.
This post is itself a kind of overview, attempting to show in brief compass how a number of interrelated concepts neatly dovetail and provide us with a rough outline of a conceptual overview for understanding the origins, development, distribution, and destiny of civilization (or some other form of emergent complexity) in the universe.
The Stelliferous Era
The Stelliferous Era is that period of cosmological history after the formation of the first stars and before the last stars burn out and leave a cold and dark universe. In the cosmological periodization formulated by Fred Adams and Greg Laughlin, the Stelliferous Era is preceded by the Primordial Era and followed by the Degenerate Era. During the Primordial Era stars have not yet formed, but matter condenses out of the primordial soup; during the Degenerate Era, the degenerate remains of stars, black holes, and some exotic cosmological objects are to the found, but the era of brightly burning stars is over.
What typifies the Stelliferous Era is its many stars, radiating light and heat, and whose nucleosynthesis and supernova explosions forge heavier forms of matter, and therefore the chemical and minerological complexity from which later generations of (high metallicity) stars and planets will form. (A Brief History of the Stelliferous Era is an older post about the Stelliferous Era that needs to be revised and updated.)
In comparison to the later Degenerate Era, Black Hole Era, and Dark Era of cosmological history, the Stelliferous Era is rather brief, extending from 106 to 1014 years from the origins of the universe, and almost everything that concerns us can be further reduced to the eleventh cosmological decade (from 10 billion to 100 billion years since the origin of the universe). Since this cosmological periodization is logarithmic, the later periods are even longer in duration than they initially appear to be.
Our interest in the Stelliferous Era, and, more narrowly, our interest in the eleventh decade of the Stelliferous Era, does not rule out interesting cosmological events in other eras of cosmological history, and it is possible that civilizations and other forms of emergent complexity that appear during the Stelliferous Era may be able to make the transition to survive into the Degenerate Era (cf. Addendum on Degenerate Era Civilization), but this brief period of starlight in cosmological history is the Stelliferous Era window in which it is possible for peer planetary systems, peer species, and peer civilization to exist.
Planetary Endemism is the condition of life during the Stelliferous Era as being unique to planetary surfaces and their biospheres. Given the parameters of the Stelliferous Era — a universe with planets, stars, and galaxies, in which both water (cf. The Solar System and Beyond is Awash in Water) and carbon-based organic molecules (cf. Mixed aromatic–aliphatic organic nanoparticles as carriers of unidentified infrared emission features by Sun Kwok and Yong Zhang) are common — planetary surfaces are a “sweet spot” for emergent complexities, as it is on planetary surfaces that energy from stellar insolation can drive chemical processes on mineral- and chemical-rich surfaces. The chemical and geological complexity of the interface between atmosphere, ocean, and land surfaces provide an opportunity for further emergent complexities to arise, and so it is on planetary surfaces that life has its best opportunity during the Stelliferous Era.
Planetary endemism does not rule out exotic forms of life not derived from water and organic macro-molecules, nor does it rule out life arising in locations other than planetary surfaces, but the nature of the Stelliferous Era and the conditions of the universe we observe points to planetary surfaces being the most common locations for life during the Stelliferous Era. Also, the “planetary” in “planetary endemism” should not be construed too narrowly: moons, planetesimals, asteroids, comets and other bodies within a planetary system are also chemically complex loci where stellar insolation can drive further chemical processes, with the possibility of emergent complexities arising in these contexts as well.
The Homeworld Effect
The homeworld effect is the perspective of intelligent agents still subject to planetary endemism. When the emergent complexities fostered by planetary endemism rise to the level of biological complexity necessary to the emergence of consciousness, there are then biological beings with a point of view, i.e., there is something that it is like to be such a biological being (to draw on Nagel’s formulation from “What is it like to be a bat?”). The first being on Earth to open its eyes and look out onto the world possessed the physical and optical perspective dictated by planetary endemism. As biological beings develop in complexity, adding cognitive faculties, and eventually giving rise to further emergent complexities, such as art, technology, and civilization, embedded in these activities and institutions is a perspective rooted in the homeworld effect.
The emergent complexities arising from the action of intelligent agents are, like the biological beings who create them, derived from the biosphere in which the intelligent agent acts. Thus civilization begins as a biocentric institution, embodying the biophilia that is the cognitive expression of biocentrism, which is, in turn, an expression of planetary endemism and the nature of the intelligent agents of planetary endemism being biological beings among other biological beings.
The homeworld effect does not rule out the possibility of exotic forms of life or unusual physical dispositions for life that would not evolve with the homeworld effect as a selection pressure, but given that planetary endemism is the most likely existential condition of biological beings during the Stelliferous Era, it is to be expected that the greater part of biological beings during the Stelliferous Era are products of planetary endemism and so will be subject to the homeworld effect.
The Overview Effect
The overview effect is a consequence of transcending planetary endemism. As biocentric civilizations increase in complexity and sophistication, deriving ever more energy from their homeworld biosphere, biocentric institutions and practices begin to be incrementally replaced by technocentric institutions and practices and civilization starts to approximate a technocentric institution. The turning point in this development is the industrial revolution.
Within two hundred years of the industrial revolution, human beings had set foot on a neighboring body of our planetary system. If a civilization experiences an industrial revolution, it will do so on the basis of already advancing scientific knowledge, and within an historically short period of time that civilization will experience the overview effect. But the unfolding of the overview effect is likely to be a long-term historical process, like the scientific revolution. Transcending planetary endemism means transcending the homeworld effect, but as the homeworld effect has shaped the biology and evolutionary psychology of biological beings subject to planetary endemism, the homeworld effect cannot be transcended as easily as the homeworld itself can be transcended.
For biological beings of planetary endemism, the overview effect occurs only once, though its impact may be gradual and spread out over an extended period of time. An intelligent agent that has evolved on the surface of its homeworld leaves that homeworld only once; every subsequent world studied, explored, or appropriated (or expropriated) by such beings will be first encountered from afar, over astronomical distances, and known to be a planet among planets. A homeworld is transcended only once, and is not initially experienced as a planet among planets, but rather as the ground of all being.
The uniqueness of the overview effect to the homeworld of biological beings of planetary endemism does not rule out further overview effects that could be experienced by a spacefaring civilization, as it eventually is able to see its planetary system, its home galaxy, and its supercluster as isolated wholes. However, following the same line of argument above — stars and their planetary systems being common during the Stelliferous Era, emergent complexities appearing on planetary surfaces characterizing planetary endemism, organisms and minds evolving under the selection pressure of the homeworld effect embodying geocentrism in their sinews and their ideas — it is to be expected that the overview effect of an intelligent agent first understanding, and then actually seeing, its homeworld as a planet among other planets, is the decisive intellectual turning point.
Bifurcation of Planetary and Spacefaring Civilizations
What I have tried to explain here is the tightly-coupled nature of these concepts, each of which implicates the others. Indeed, the four concepts outlined above — the Stelliferous Era, planetary endemism, the homeworld effect, and the overview effect — could be used as the basis of a periodization that should, within certain limits, characterize the emergence of intelligence and civilization in any universe such as ours. Peer civlizations would emerge during the Stelliferous Era subject to planetary endemism, and passing from the homeworld effect to the overview effect.
If such a civilization continues to develop, fully conscious of the overview effect, it would develop as a spacefaring civilization evolving under the (intellectual) selection pressure of the overview effect, and such a civilization would birfurcate significantly from civilizations of planetary endemism still exclusively planetary and still subject to the homeworld effect. These two circumstances represent radically different selection pressures, so that we would expect spacefaring civilizations to rapidly speciate and adaptively radiate once exposed to these novel selection pressures. I have previously called this speciation and adaptive radiation the great voluntaristic divergence.
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● The Scientific Imperative of Human Spaceflight
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10 April 2016
What happens when you take a being whose mind was shaped by hunting and gathering in Africa over the past five million years or so, dress that individual in a spacesuit, and put that individual into a spaceship, sending them beyond the planet from which they evolved? What happens to hunter-gatherers in outer space?
As I pointed out in The Homeworld Effect and the Hunter-Gatherer Weltanschauung, the human environment of evolutionary adaptedness (EEA) shapes a worldview based on the standpoint of a planetary surface. Moreover, because the hunter-gatherer lives (or dies) by his attentiveness to his immediate environment, his immediate experience of leaving his planet of origin will make a disproportionate impact upon him. Whereas the hunter-gatherer may intellectually prepare himself, and may know on an intellectual level what to expect, the actual first person experience of leaving his planet of origin and seeing it whole — what Frank Drake calls the overview effect — may have an immediate and transformative impact.
The impact of the overview effect would force the hunter-gatherer to re-examine a number of ideas previously unquestioned, but his reactions, his instincts, would, for the time being, remain untouched. Of course, for a hunter-gatherer to have experienced the overview effect, he will have had to have achieved at least an orbital standpoint, and to achieve an orbital standpoint requires that the hunter-gatherer will have passed through a period of technological development that takes place over a civilizational scale of time — far longer than the scale of time of the individual life, but far shorter than the scale of biological time that could have modified the evolutionary psychology of the hunter-gatherer.
In the particular case of human beings, this period of technological development meant about ten thousand years of agricultural civilization, followed by a short burst of industrialized civilization that made the achievement of an orbital standpoint possible. While it is obvious that the short period of industrialized civilization will have left almost no trace of influence on human behavior, it is possible that the ten thousand years of acculturation to agricultural civilization (and the coevolution with a tightly-coupled cohort of species, as entailed by the biological conception of civilization) did leave some kind of imprint on the human psyche. Thus we might also inquire into the fate of agriculturalists in outer space, and how this might differ from the fate of hunter-gatherers in outer space. It is at least arguable that our interest in finding another planet to inhabit, or even terraforming other planets in our planetary system, is a function of our development of agricultural instincts, which are stronger in some than in others. Some individuals feel a very close connection to the soil, and have a special relationship to farming and food to be had by farming. However, the argument could be made equally well that our search for an “Earth twin” is a function of the homeworld effect more than a specifically agricultural outlook.
The principles to which I am appealing can be extrapolated, and we might consider what could happen in the event of a civilization with a very different history and its relationship to spacefaring, and how it makes the transition to a spacefaring civilization if that civilization is going to survival for cosmologically significant periods of time. Recently in Late-Adopter Spacefaring Civilizations: The Preemption That Didn’t Happen I suggested that terrestrial civilization might have been preempted in the second half of the twentieth century by the sudden emergence of a spacefaring civilization, though this did not in fact happen. Late-adopter spacefaring civilizations might indefinitely postpone the threshold presented by spacefaring, which is difficult, dangerous, and expensive — but also an intellectual challenge, and therefore a stimulus. It is entirely conceivable that, on a planet that remains habitable for a cosmologically significant period of time, that an intelligent species might choose to forgo the challenge and the stimulus of a spacefaring breakout from their homeworld, continuing to embody the homeworld effect even after the means to transcend the homeworld effect are available. What would the consequences be for civilization in this case?
In The Waiting Gambit I discussed the rationalizations and justifications employed to make excuses for waiting for the right moment to initiate a new undertaking, and especially waiting until conditions are “right” for making the transition from a planetary civilization to a spacefaring civilization. These justifications are typically formulated in moral terms, e.g., that we must “get things right” on Earth first before we can make the transition to spacefaring civilization, or, more insidiously, that we don’t deserve to become a spacefaring civlization (as though the Earth deserves to suffer from our presence for a few more million years). It would be easy to dismiss the waiting gambit as a relatively harmless cognitive bias favoring the status quo (a special case of status quo bias), except that there are real biological and civilizational consequences to waiting without limit.
The most obvious consequence of playing along with the waiting gambit is that civilization, or even the whole of humanity, might be wiped out on Earth before we ever achieve the promised moment when we can legitimately expand beyond Earth. This is the existential risk of the waiting gambit as a strategy for human history. But even if we could be assured of the survival of humanity on Earth for the foreseeable future (although no such assurance could be given that was not purely illusory), the waiting gambit still has profound consequences. In so far as civilization is a process of domestication (and in Transhumanism and Adaptive Radiation I suggested a biological conception of civilization based on a cohort of co-evolving species, which I elaborated in The Biological Conception of Civilization), the longer that human beings live in a planetary-bound, biocentric civilization the more domesticated we become. In other words, we are changed by remaining on Earth in the circumstances of civilization, because civilization itself is selective.
If the time between the advent of civilization and the advent of spacefaring is too short to be selective, then the hunter-gatherer mind is maintained because the genome on which this mind supervenes is essentially unchanged. But if the elapsed time between the advent of civilization and the advent of spacefaring is sufficiently extended so that civilizational selection of the intelligent species takes place, the mind is changed along with the genome upon which it supervenes. At some point, neither known nor knowable today, we will have self-selected ourselves (although not knowingly) for settled planetary endemism and we will lose the capacity to live as nomadic hunter-gatherers. This is an here-to-fore unrecognized consequence of long-lived planetary civilizations. If, on the other hand, human beings do make the transition to spacefaring civilization while retaining the evolutionary psychology of hunter-gatherers, the temporary phase of settled civilization (ten thousand years, more or less) will be seen as a temporary aberration, during which historical period the bulk of humanity lived in circumstances greatly at variance with the human EEA.
One aspect of the homeworld effect is acculturation to planetary endemism. This acculturation to planetary endemism helps to explain the waiting gambit and status quo bias, and if perpetuated it would explain the possibility of an advanced technological civilization that remains endemic to a single planet, attaining a full transition from biocentric to technocentric civilization without however making the transition to spacefaring civilization. This would present a radical break from the past, and thus presents us with the difficulty of conceiving a radically different human way of life — a way of life radically disconnected from the biocentric paradigm — but this is a radical difference from the biocentric paradigm that would in turn be radically different from a nomadic civilization with the entirety of the universe in which to roam. In both cases, traces of the biocentric paradigm are preserved, but different traces in each case. The planetary civilization would preserve continuity with the planet and thus a robust continuity with the homeworld effect; a spacefaring nomadic civilization would preserve continuity with the evolutionary psychology of our long hunter-gatherer past. A successor species to humanity, adapted to life in space, and choosing to live in space rather than upon planetary surfaces, would experience the overview effect exclusively, the overview effect supplanting the homeworld effect, and the homeworld effect might experience historical effacement, disappearing from human (or, rather, post-human) experience altogether.
If nomads were to go into space — that is to say, hunter-gatherers in outer space — they probably wouldn’t speak of “settling” a planet, because they would not assume that they would adopt a planetary mode of life for the sake of settling in one place. Perhaps they would speak of the “pastoralization” of a world (cf. Pastoralization, The Argument for Pastoralization, and The Pastoralist Challenge to Agriculturalism), or they might use some other term. The particular term doesn’t really matter, but the concept that the term is used to indicate does matter. Nomadic peoples have very different conceptions of private property, governmental institutions, social hierarchy, soteriology, and eschatology than do settled peoples; the transplantation (note the agricultural language here) of nomadic and settled conceptions to a spacefaring civilization would yield fascinating differences, and the universe is large enough for the embodiment of both conceptions in concrete institutions of spacefaring civilization — whereas Earth alone is not large enough.
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31 March 2016
Red Planet Perspectives
It is difficult to discuss human habitation of Mars scientifically because Mars has for so long played an disproportionate role in fiction, and any future human habitation of Mars will take place against this imaginative background. Future human inhabitants of Mars will themselves read this cultural legacy of fiction centered on Mars, and while some of it will be laughable, there are also likely to be passages that start heads nodding, however dated and inaccurate the portrayal of human life on Mars. And this human future on Mars is seeming increasingly likely as private space enterprises vie with national space agencies, and both public and private space programs are publicly discussing the possibility of sending human beings to Mars.
A human population on Mars would eventually come to identify as Martians, even though entirely human — Ray Bradbury already said as much decades ago — and it would be expected that the Martian perspective would be different in detail from the terrestrial perspective, though scientifically literate persons in both communities would share the Copernican perspective. There would be countless small differences — Martians would come to number their lives both in Terrestrial years and Martian years, for example — that would cumulatively and over time come to constitute a distinctively Martian way of looking at the world. There would also be unavoidably important differences — being separated from the bulk of humanity, having no large cities at first, not being able to go outside without protective gear, and so on — that would define the lives of Martian human beings.
At what point will Martians come to understand themselves as Martians? At what point will Mars become a homeworld? There will be a first human being to set foot on Mars, a first human being born on Mars, a first human being to die on Mars and be buried in its red soil, a first crime committed on Mars, and so on. Any of these “firsts” might come to be identified as a crucial turning point, the moment at which a distinctively Martian consciousness emerges among Mars residents, but any such symbolic turning point can only come about against the background of the countless small differences that accumulate over time. Given human settlement on Mars, this Martian consciousness will surely emerge in time, but the Martian conscious that perceives Mars as a homeworld will differ from the sense in which Earth is perceived as our homeworld.
Human beings lived on Earth for more than a hundred thousand years without knowing that we lived on a planet among planets. We have only known ourselves as a planetary species for two or three thousand years, and it is only in the past century that we have learned what it means, in a scientific sense, to be a planet among countless planets in the universe. A consequence of our terrestrial endemism is that we as a species can only transcend our homeworld once. Once and once only we ascend into the cosmos at large; every other celestial body we visit thereafter we will see first from afar, and we will descend to its surface after having first seen that celestial body as a planet among planets. Thus when we arrive at Mars, we will arrive at Mars knowing that we arrive at a planet, and knowing that, if we settle there, we settle on a planet among planets — and not even the most hospitable planet for life in our planetary system. In the case of Mars, our knowledge of our circumstances will precede our experience, whereas on Earth our experience of our circumstances preceded our knowledge. This reversal in the order of experience and knowledge follows from planetary endemism — that civilizations during the Stelliferous Era emerge on planetary surfaces, and only if they become spacefaring civilizations do they leave these planetary surfaces to visit other celestial bodies.
What is it like, or what will it be like, to be a Martian? The question immediately reminds us of Thomas Nagel’s well known paper, “What is it like to be a bat?” (I have previously discussed this famous philosophical paper in What is it like to be a serpent? and Computational Omniscience, inter alia.) Nagel holds that, “…the fact that an organism has conscious experience at all means, basically, that there is something it is like to be that organism.” A generalization of Nagel’s contention that there is something that it is like to be a bat suggests that there is something that it is like to be a conscious being that perceives the world. If we narrow our conception somewhat from this pure generalization, we arrive at level of generality at which there is something that it is like to be a Terrestrial being. That there is something that it is like to be a bat, or a human being, are further constrictions on the conception of being a consciousness being that perceives the world. But at the same level of generality that there is something that it is like to be a Terrestrial being, there is also something that it is like to be a Martian. Let us call this the Martian standpoint.
To stand on the surface of Mars would be to experience the Martian standpoint. I am here adopting the term “standpoint” to refer to the actual physical point of view of an intelligent being capable of looking out into the world and understanding themselves as a part of the world in which they find themselves. Every intelligent being emergent from life as we know it has such a standpoint as a consequence of being embodied. Being an embodied mind that acquires knowledge through particular senses means that our evolutionary history has furnished us with the particular sensory endowments with which we view the world. Being an embodied intelligence also means having a particular spatio-temporal location and having a perspective on the world determined by this location and the sensory locus of embodiment. The perspective we have in virtue of being a being on the surface of a planet at the bottom of a gravity well might be understood as a yet deeper level of cosmological evolution than the terrestrial evolutionary process that resulted in our particular suite of sensory endowments, because all life as we know it during the Stelliferous Era originates on planetary surfaces, and this precedes in evolutionary order the evolution of particular senses.
Mars, like Earth, will offer a planetary perspective. Someday there may be great cities and extensive industries on the moon, supporting a burgeoning population, but, even with cities and industries, the moon will not be a world like Earth, with an atmosphere, and therefore a sky and a landscape in which a human being can feel at home. For those native to Mars — for eventually there will be human beings native to Mars — Mars will be their homeworld. As such, Mars will have a certain homeworld effect, though limited in comparison to Earth. Even those born on Mars will carry a genome that is the result of natural selection on Earth; they will have a body created by the selection pressures of Earth, and their minds will function according to an inherited evolutionary psychology formed on Earth. Mars will be a homeworld, then, but it will not produce a homeworld effect — or, at least, no homeworld effect equivalent to that experienced due to the origins of humanity on Earth. The homeworld effect of Mars, then, will be ontogenic and not phylogenic.
If, however, human beings were to reside on Mars for an evolutionarily significant period of time, the ontogenic homeworld effect of individual development on Mars would be transformed into a phylogenic homeworld effect as Mars became an environment of evolutionary adaptedness. As the idea of million-year-old or even billion-year-old civilizations is a familiar theme of SETI, we should not reject this possibility out of hand. If human civilization comes to maturity within our planetary system and conforms to the SETI paradigm (i.e., that civilizations are trapped within their planetary systems and communicate rather than travel), we should expect such an eventuality, though over these time scales we will probably change Mars more than Mars will change us. At this point, Mars would become a homeworld among homeworlds — one of many for humanity. But it would still be a homeworld absent the homeworld effect specific to human origins on Earth — unless human beings settled Mars, civilization utterly collapsed, resulting in a total ellipsis of knowledge, and humanity had to rediscover itself as a species living on a planetary surface. For this to happen, Mars would have to be Terraformed in order for human beings to live on Mars without the preservation of knowledge sufficient to maintain an advanced technology, and this, too, is possible over time scales of a million years or more. Thus Mars could eventually be a homeworld for humanity in a sense parallel to Earth being a homeworld, though for civilization to continue its development based on cumulative knowledge implies consciousness of only a single homeworld, which we might call the singular homeworld thesis.
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It cannot be pointed out too often that by far the most extensive period of human history is prehistory. In the past it was possible to evade this fact and its problematic consequences for conventional historiography, because prehistory could be safely set aside as not being history at all. The subsequent rise of scientific historiography, which allows us to read texts other than written language — geological texts, genetic texts, the texts of material culture uncovered by archaeologists, and so on — have been progressively chipping away at the facile distinction between history and prehistory, so that boundary between the two can no longer be maintained and any distinction between history and prehistory must be merely conventional, such as the convention of identifying history sensu stricto with the advent of written language.
The evolutionary psychology of human beings carries the imprint of this long past until recently unknown to us, lost to us, its loss during the earliest period of civilization being a function of history effaced as the events of more recent history wipe clean the slate of the earlier history that preceded it. Scientific historiography provides us with the ability to recover lost histories once effaced, and, like a recovered memory, we recognize ourselves in this recovered past because it is true to what we are, still today.
From the perspective of illuminating contemporary human society, we may begin with the historical recovery of relatively complex societies that emerged from the Upper Paleolithic, which communities were the context from which the Neolithic Agricultural Revolution emerged. But from the perspective of the evolutionary psychology that shaped our minds, we must go back to the origins of the brain in natural history, and follow it forward in time, for each stage in the evolution of the brain left its traces in our behavior. The brainstem that we share with reptiles governs autonomous functions and the most rudimentary drives, the limbic system that we share with other mammals and which is implicated in our sentience-rich biosphere is responsible for our emotions and a higher grade of consciousness than the brainstem alone can support, and the cerebral cortex enables more advanced cognitive functions that include reflexive self-awareness and historical consciousness (awareness of the past and the future in relation to the immediacy of the present).
Each of these developments in terrestrial brain evolution carries with it its own suite of behaviors, with each new set of behaviors superimposed on previous behaviors much as each new layer of the brain is superimposed upon older layers. Over the longue durée of evolution these developments in brain evolution were also coupled with the evolution of our bodies, which enact the behaviors in question. As we descended from the trees and hunted and killed for food, our stomachs shrank and our brains grew. We have the record of this transition preserved in the bones of our ancestors; we can still see today the cone-shaped ribcage of a gorilla, over the large stomach of a species that has remained primarily vegetarian; we can see in almost every other mammal, almost every other vertebrate, the flat skull with nothing above the eyes, compared to which the domed cranium of hominids seems strange and out of place.
As I wrote in Survival Beyond the EEA, “Evolution means that human beings are (or were) optimized for survival and reproduction in the Environment of Evolutionary Adaptedness (EEA).” (Also on the EEA cf. Existential Threat Narratives) The long history of the formation of our cognitive abilities has refined and modified survival and reproduction behaviors, but it has not replaced them. Our hunter-gatherer ancestors of the Upper Paleolithic were already endowed with the full cognitive power that we continue to enjoy today, though admittedly without the concepts we have formulated over the past hundred thousand years, which have allowed us to make better use of our cognitive endowment in the context of civilization. Everything essential to the human mind was in place long before the advent of civilization, and civilization has not endured for a period of time sufficient to make any essential change to the constitution of the human mind.
The most difficult aspects of the human point of view to grasp objectively are those that have been perfectly consistent and unchanging over the history of our species. And so it is that we do not know ourselves as dwellers on the surface of a planet, shaped by the perspective afforded by a planetary surface, looking up to the stars through the distorting lens of the atmosphere, and held tight to the ground beneath our feet by gravity. At least, we have not known ourselves as such until very recently, and this knowledge has endured for a much shorter period of time than civilization, and hence has had even less impact on the constitution of our minds than has civilization, however much impact it has had upon our thoughts. Our conceptualization of ourselves as beings situated in the universe as understood by contemporary cosmology takes place against the background of the EEA, which is a product of our evolutionary psychology.
To understand ourselves aright, then, we need to understand ourselves as beings with the minds of hunter-gatherers who have come into a wealth of scientific knowledge and technological power over an historically insignificant period of time. How did hunter-gatherers conceive and experience their world? What was the Weltanschauung of hunter-gatherers? Or, if you prefer, what was the worldview of hunter-gatherers?
Living in nature as a part of nature, only differentiated in the slightest degree from the condition of prehuman prehistory, the hunter-gatherer lives always in the presence of the sublime, overwhelmed by an environment of a scale that early human beings had no concepts to articulate. And yet the hunter-gatherer learns to bring down sublimely large game — an empowering experience that must have contributed to a belief in human efficacy and agency in spite of vulnerability to a variable food supply, not yet under human control. Always passing through this sublime setting for early human life, moving on to find water, to locate game, to gather nuts and berries, or to escape the depredations of some other band of hunter-gatherers, our ancestor’s way of life was rooted in the landscape without being settled. The hunter-gatherer is rewarded for his curiosity, which occasionally reveals new sources of food, as he is rewarded for his technological innovations that allow him to more easily hunt or to build a fire. The band never has more children than can be carried by the adults, until the children can themselves escape, by running or hiding, the many dangers the band faces.
As settled agriculturalism began to displace hunter-gatherers, first from the fertile lowlands and river valleys were riparian civilizations emerged, new behaviors emerged that were entirely dependent upon the historical consciousness enabled by the cerebral cortex (that is to say, enabled by the ability to explicitly remember the past and to plan for the future). Here we find fatalism in the vulnerability of agriculture to the weather, humanism in this new found power over life, a conscious of human power in its the command of productive forces, and the emergence of soteriology and eschatology, the propitiation of fickle gods, as human compensations for the insecurity inherent in the unknowns and uncertainties of integrating human life cycles with the life cycles of domesticated plants and animals and the establishment of cities, with their social differentiation and political hierarchies, all unprecedented in the history of the world.
The Weltanschauung of hunter-gatherers, which laid the foundations for the emergence of agrarian and pastoral civilizations, I call the homeworld effect in contradistinction to what Frank White has called the overview effect. The homeworld effect is our understanding of ourselves and of our world before we have experienced the overview effect, and before the overview effect has transformed our understanding of ourselves and our world, as it surely will if human beings are able to realize a spacefaring civilization.
The homeworld effect — that our species emerged on a planetary surface and knows the cosmos initially only from this standpoint — allows us to assert the uniqueness of the overview effect for human beings. The overview effect is an unprecedented historical event that cannot be repeated in the history of a civilization. (If a civilization disappears and all memory of its having attained the overview effect is effaced, then the overview effect can be repeated for a species, but only in the context of a distinct civilization.) A corollary of this is that each and every intelligent species originating on a planetary surface (which I assume fulfills the principle of mediocrity for intelligent species during the Stelliferous Era) experiences a unique overview effect upon the advent of spacefaring, should the cohort of emergent complexities on the planet in question include a technologically competent civilization.
The homeworld effect is a consequence of planetary surfaces being a locus of material resources and energy flows where emergent complexities can appear during the Stelliferous Era (this is an idea I have been exploring in my series on planetary endemism, on which cf. Part I, Part II, Part III, Part IV, and Part V). We can say that the homeworld effect follows from this planetary standpoint of intelligent beings emerging on the surface of a planet, subject to planetary constraints, just as the overview effect follows from an extraterrestrial standpoint.
We can generalize from this observation and arrive at the principle that an effect such as the overview effect or the homeworld effect is contingent upon the experience of some standpoint (or, if you prefer, some perspective) that an embodied being experiences in the first person (and in virtue of being embodied). This first level of generalization makes it obvious that there are many standpoints and many effects that result from standpoints. Standing on the surface of a planet is a standpoint, and it yields the homeworld effect, which when formulated theoretically becomes something like Ptolemaic cosmology — A Weltanschauung or worldview that was implicit and informal for our hunter-gatherer ancestors, but which was explicitly formulated and formalized after the advent of civilization. A standpoint in orbit yields a planetary overview effect, with the standpoint being the conditio sine qua non of the effect, and this converges upon a generalization of Copernican cosmology — what Frank White has called the Copernican Perspective. (We could, in which same spirit, posit a Terrestrial Perspective that is an outgrowth of the homeworld effect.) If a demographically significant population attains a particular standpoint and experiences an effect as a result of this standpoint, and the perspective becomes the perspective of a community, a worldview emerges from the community.
Further extrapolation yields classes of standpoints, classes of effects, classes of perspectives, and classes of worldviews, each member of a class possessing an essential property in common. The classes of planetary worldviews and spacefaring worldviews will be different in detail, but all will share important properties. Civilization(s) emerging on planetary surfaces at the bottom of a gravity well constitute a class of homeworld standpoints. Although each homeworld is different in detail, the homeworld effect and the perspective it engenders will be essentially the same. Initial spacefaring efforts by any civilization will yield a class of orbital standpoints, again, each different in detail, but yielding an overview effect and a Copernican perspective. Further overview effects will eventually (if a civilization does not stagnate or collapse) converge upon a worldview of a spacefaring civilization, but this has yet to take shape for human civilization.
A distinctive aspect of the overview effect, which follows from an orbital standpoint, is the suddenness of the revelation. It takes a rocket only a few minutes to travel from the surface of Earth, the home of our species since its inception, into orbit, which no human being saw until the advent of spacefaring. The suddenness of the revelation not only furnishes a visceral counter-example to what our senses have been telling us all throughout our lives, but also stands in stark contrast to the slow and gradual accumulation of knowledge that today makes it possible to understand our position in the universe before we experience this position viscerally by having attained an orbital standpoint, i.e., an extraterrestrial perspective on all things terrestrial.
With the sudden emergence in history of the overview effect (no less suddenly than it emerges in the experience of the individual), we find ourselves faced with a novel sublime, the sublime represented by the cosmos primeval, a wilderness on a far grander scale than any wilderness we once faced on our planet, and, once again, as with our ancestors before the vastness of the world, the thundering thousands of game animals on the hoof, oceans that could not be crossed and horizons that could not be reached, we lack the conceptual infrastructure at present to fully make sense of what we have seen. The experience is sublime, it moves us, precisely because we do not fully understand it. The human experience of the homeworld effect eventually culminated in the emergence of scientific civilization, which in turn made it possible for human beings to understand their world, if not fully, at least adequately. Further extrapolation suggests that the human experience of the overview effect could someday culminate in an adequate understanding of the cosmos, as our hunter-gatherer drives for locating and exploiting resources wherever they can be found, and the reward for technological innovations that serve this end, continue to serve us as a spacefaring species.
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I am indebted to my recent correspondence with Frank White and David Beaver, which has influenced the development and formulation of the ideas above. Much of the material above appeared first in this correspondence.
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