Enlightenment Now Quotes

“Kahan concludes that we are all actors in a Tragedy of the Belief Commons: what’s rational for every individual to believe (based on esteem) can be irrational for the society as a whole to act upon (based on reality).17”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“But they make an enormous difference to the respect the person commands in his or her social circle. To express the wrong opinion on a politicized issue can make one an oddball at best—someone who “doesn’t get it”—and a traitor at worst. The pressure to conform becomes all the greater as people live and work with others who are like them and as academic, business, or religious cliques brand themselves with left-wing or right-wing causes. For pundits and politicians with a reputation for championing their faction, coming out on the wrong side of an issue would be career suicide. Given these payoffs, endorsing a belief that hasn’t passed muster with science and fact-checking isn’t so irrational after all—at least, not by the criterion of the immediate effects on the believer. The”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“As Thomas Macaulay reflected in 1830, “We cannot absolutely prove that those are in error who tell us that society has reached a turning point, that we have seen our best days. But so said all before us, and with just as much apparent reason. . . . On what principle is it, that when we see nothing but improvement behind us, we are to expect nothing but deterioration before us?”4”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“set aside more preserves, extinguished fewer species, saved the ozone layer, and peaked in their consumption of oil, farmland, timber, paper, cars, coal, and perhaps even carbon. For all their differences, the world’s nations came to a historic agreement on climate change, as they did in previous years on nuclear testing, proliferation, security, and disarmament. Nuclear weapons, since the extraordinary circumstances of the closing days of World War II, have not been used in the seventy-two years they have existed. Nuclear terrorism, in defiance of forty years of expert predictions, has never happened. The world’s nuclear stockpiles have been reduced by 85 percent, with more reductions to come, and testing has ceased (except by the tiny rogue regime in Pyongyang) and proliferation has frozen. The world’s two most pressing problems, then, though not yet solved, are solvable: practicable long-term agendas have been laid out for eliminating nuclear weapons and for mitigating climate change. For all the bleeding headlines, for all the crises, collapses, scandals, plagues, epidemics, and existential threats, these are accomplishments to savor. The Enlightenment is working: for two and a half centuries, people have used knowledge to enhance human flourishing. Scientists have exposed the workings of matter, life, and mind. Inventors have harnessed the laws of nature to defy entropy, and entrepreneurs have made their innovations affordable. Lawmakers have made people better off by discouraging acts that are individually beneficial but collectively harmful. Diplomats have done the same with nations. Scholars have perpetuated the treasury of knowledge and augmented the power of reason. Artists have expanded the circle of sympathy. Activists have pressured the powerful to overturn repressive measures, and their fellow citizens to change repressive norms. All these efforts have been channeled into institutions that have allowed us to circumvent the flaws of human nature and empower our better angels. At the same time . . . Seven hundred million people in the world today live in extreme poverty. In the regions where they are concentrated, life expectancy is less than 60, and almost a quarter of the people are undernourished.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“among the young, a portent of the world’s future. Hate crimes, violence against women, and the victimization of children are all in long-term decline, as is the exploitation of children for their labor. As people are getting healthier, richer, safer, and freer, they are also becoming more literate, knowledgeable, and smarter. Early in the 19th century, 12 percent of the world could read and write; today 83 percent can. Literacy and the education it enables will soon be universal, for girls as well as boys. The schooling, together with health and wealth, are literally making us smarter—by thirty IQ points, or two standard deviations above our ancestors. People are putting their longer, healthier, safer, freer, richer, and wiser lives to good use. Americans work 22 fewer hours a week than they used to, have three weeks of paid vacation, lose 43 fewer hours to housework, and spend just a third of their paycheck on necessities rather than five-eighths. They are using their leisure and disposable income to travel, spend time with their children, connect with loved ones, and sample the world’s cuisine, knowledge, and culture. As a result of these gifts, people worldwide have become happier. Even Americans, who take their good fortune for granted, are “pretty happy” or happier, and the younger generations are becoming less unhappy, lonely, depressed, drug-addicted, and suicidal. As societies have become healthier, wealthier, freer, happier, and better educated, they have set their sights on the most pressing global challenges. They have emitted fewer pollutants, cleared fewer forests, spilled less oil,”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“and air-conditioning that used to be unavailable to anyone, rich or poor. Poverty among racial minorities has fallen, and poverty among the elderly has plunged. The world is giving peace a chance. War between countries is obsolescent, and war within countries is absent from five-sixths of the world’s surface. The proportion of people killed annually in wars is less than a quarter of what it was in the 1980s, a seventh of what it was in the early 1970s, an eighteenth of what it was in the early 1950s, and a half a percent of what it was during World War II. Genocides, once common, have become rare. In most times and places, homicides kill far more people than wars, and homicide rates have been falling as well. Americans are half as likely to be murdered as they were two dozen years ago. In the world as a whole, people are seven-tenths as likely to be murdered as they were eighteen years ago. Life has been getting safer in every way. Over the course of the 20th century, Americans became 96 percent less likely to be killed in a car accident, 88 percent less likely to be mowed down on the sidewalk, 99 percent less likely to die in a plane crash, 59 percent less likely to fall to their deaths, 92 percent less likely to die by fire, 90 percent less likely to drown, 92 percent less likely to be asphyxiated, and 95 percent less likely to be killed on the job.2 Life in other rich countries is even safer, and life in poorer countries will get safer as they get richer. People are getting not just healthier, richer, and safer but freer. Two centuries ago a handful of countries, embracing one percent of the world’s people, were democratic; today, two-thirds of the world’s countries, embracing two-thirds of its people, are. Not long ago half the world’s countries had laws that discriminated against racial minorities; today more countries have policies that favor their minorities than policies that discriminate against them. At the turn of the 20th century, women could vote in just one country; today they can vote in every country where men can vote save one. Laws that criminalize homosexuality continue to be stricken down, and attitudes toward minorities, women, and gay people are becoming steadily more tolerant, particularly”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“Since the Enlightenment unfolded in the late 18th century, life expectancy across the world has risen from 30 to 71, and in the more fortunate countries to 81.1 When the Enlightenment began, a third of the children born in the richest parts of the world died before their fifth birthday; today, that fate befalls 6 percent of the children in the poorest parts. Their mothers, too, were freed from tragedy: one percent in the richest countries did not live to see their newborns, a rate triple that of the poorest countries today, which continues to fall. In those poor countries, lethal infectious diseases are in steady decline, some of them afflicting just a few dozen people a year, soon to follow smallpox into extinction. The poor may not always be with us. The world is about a hundred times wealthier today than it was two centuries ago, and the prosperity is becoming more evenly distributed across the world’s countries and people. The proportion of humanity living in extreme poverty has fallen from almost 90 percent to less than 10 percent, and within the lifetimes of most of the readers of this book it could approach zero. Catastrophic famine, never far away in most of human history, has vanished from most of the world, and undernourishment and stunting are in steady decline. A century ago, richer countries devoted one percent of their wealth to supporting children, the poor, and the aged; today they spend almost a quarter of it. Most of their poor today are fed, clothed, and sheltered, and have luxuries like smartphones”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“Thoreau was a victim of the Optimism Gap (the “I’m OK, They’re Not” illusion), which for happiness is more like a canyon. People in every country underestimate the proportion of their compatriots who say they are happy, by an average of 42 percentage points.19”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“In 1974, it cost $1,442 (in 2011 dollars) to fly from New York to Los Angeles; today it can be done for less than $300.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“century, the amount of life that people lost to housework—which, not surprisingly, people say is their least favorite way to spend their time—fell almost fourfold, from 58 hours a week in 1900 to 15.5 hours in 2011.13 Time spent on laundry alone fell from 11.5 hours a week in 1920 to 1.5 in 2014.14 For returning “washday” to our lives, Hans Rosling suggests, the washing machine deserves to be called the greatest invention of the Industrial Revolution.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“it’s time to retire the morality play in which modern humans are a vile race of despoilers and plunderers who will hasten the apocalypse unless they undo the Industrial Revolution, renounce technology, and return to an ascetic harmony with nature.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“The Enlightenment has worked—perhaps the greatest story seldom told. And because this triumph is so unsung, the underlying ideals of reason, science, and humanism are unappreciated as well. Far from being an insipid consensus, these ideals are treated by today’s intellectuals with indifference, skepticism, and sometimes contempt. When properly appreciated, I will suggest, the ideals of the Enlightenment are in fact stirring, inspiring, noble—a reason to live.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“In the very act of asking that question, you are seeking reasons for your convictions, and so you are committed to reason as the means to discover and justify what is important to you. And there are so many reasons to live! As a sentient being, you have the potential to flourish. You can refine your faculty of reason itself by learning and debating. You can seek explanations of the natural world through science, and insight into the human condition through the arts and humanities. You can make the most of your capacity for pleasure and satisfaction, which allowed your ancestors to thrive and thereby allowed you to exist. You can appreciate the beauty and richness of the natural and cultural world. As the heir to billions of years of life perpetuating itself, you can perpetuate life in turn. You have been endowed with a sense of sympathy—the ability to like, love, respect, help, and show kindness—and you can enjoy the gift of mutual benevolence with friends, family, and colleagues. And because reason tells you that none of this is particular to you, you have the responsibility to provide to others what you expect for yourself. You can foster the welfare of other sentient beings by enhancing life, health, knowledge, freedom, abundance, safety, beauty, and peace. History shows that when we sympathize with others and apply our ingenuity to improving the human condition, we can make progress in doing so, and you can help to continue that progress.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“the very act of asking that question, you are seeking reasons for your convictions, and so you are committed to reason as the means to discover and justify what is important to you. And there are so many reasons to live! As a sentient being, you have the potential to flourish. You can refine your faculty of reason itself by learning and debating. You can seek explanations of the natural world through science, and insight into the human condition through the arts and humanities. You can make the most of your capacity for pleasure and satisfaction, which allowed your ancestors to thrive and thereby allowed you to exist. You can appreciate the beauty and richness of the natural and cultural world. As the heir to billions of years of life perpetuating itself, you can perpetuate life in turn. You have been endowed with a sense of sympathy—the ability to like, love, respect, help, and show kindness—and you can enjoy the gift of mutual benevolence with friends, family, and colleagues. And because reason tells you that none of this is particular to you, you have the responsibility to provide to others what you expect for yourself. You can foster the welfare of other sentient beings by enhancing life, health, knowledge, freedom, abundance, safety, beauty, and peace. History shows that when we sympathize with others and apply our ingenuity to improving the human condition, we can make progress in doing so, and you can help to continue that progress.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“the very act of asking that question, you are seeking reasons for your convictions, and so you are committed to reason as the means to discover and justify what is important to you. And there are so many reasons to live! As a sentient being, you have the potential to flourish. You can refine your faculty of reason itself by learning and debating. You can seek explanations of the natural world through science, and insight into the human condition through the arts and humanities. You can make the most of your capacity for pleasure and satisfaction, which allowed your ancestors to thrive and thereby allowed you to exist. You can appreciate the beauty and richness of the natural and cultural world. As the heir to billions of years of life perpetuating itself, you can perpetuate life in turn. You have been endowed with a sense of sympathy—the ability to like, love, respect, help, and show kindness—and you can enjoy the gift of mutual benevolence with friends, family, and colleagues. And because reason tells you that none of this is particular to you, you have the responsibility to provide to others what you expect for yourself. You can foster the welfare of other sentient beings by enhancing life, health, knowledge, freedom, abundance, safety, beauty, and peace. History shows that when we sympathize with others and apply our ingenuity to improving the human”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“The economist Paul Romer distinguishes between complacent optimism, the feeling of a child waiting for presents on Christmas morning, and conditional optimism, the feeling of a child who wants a treehouse and realizes that if he gets some wood and nails and persuades other kids to help him, he can build one.108 We cannot be complacently optimistic about climate change, but we can be conditionally optimistic. We have some practicable ways to prevent the harms and we have the means to learn more. Problems are solvable. That does not mean that they will solve themselves, but it does mean that we can solve them if we sustain the benevolent forces of modernity that have allowed us to solve problems so far, including societal prosperity, wisely regulated markets, international governance, and investments in science and technology.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“people esteem others according to how much time or money they forfeit in their altruistic acts rather than by how much good they accomplish.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“As I mentioned in chapter 2, the human moral sense is not particularly moral; it encourages dehumanization (“politicians are pigs”) and punitive aggression (“make the polluters pay”). Also, by conflating profligacy with evil and asceticism with virtue, the moral sense can sanctify pointless displays of sacrifice.58 In many cultures people flaunt their righteousness with vows of fasting, chastity, self-abnegation, bonfires of the vanities, and animal (or sometimes human) sacrifice.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“It makes little sense to make tens of millions of poor Americans pay more for clothing to save tens of thousands of jobs in the apparel industry.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“that children or adults possess any general aversion to inequality.” People are content with economic inequality as long as they feel that the country is meritocratic, and they get angry when they feel it isn’t.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“The fickle effects of inequality on well-being bring up another common confusion in these discussions: the conflation of inequality with unfairness”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“In the United States in 1901, an hour’s wages could buy around three quarts of milk; a century later, the same wages would buy sixteen quarts. The amount of every other foodstuff that can be bought with an hour of labor has multiplied as well: from a pound of butter to five pounds, a dozen eggs to twelve dozen, two pounds of pork chops to five pounds, and nine pounds of flour to forty-nine pounds.20”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“In the mid-19th century it took twenty-five men a full day to harvest and thresh a ton of grain; today one person operating a combine harvester can do it in six minutes.17”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“The economist Steven Radelet has pointed out that “the improvements in health among the global poor in the last few decades are so large and widespread that they rank among the greatest achievements in human history. Rarely has the basic well-being of so many people around the world improved so substantially, so quickly. Yet few people are even aware that it is happening.”13”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“Not surprisingly, many people have a fear of flying, but almost no one has a fear of driving. People rank tornadoes (which kill about fifty Americans a year) as a more common cause of death than asthma (which kills more than four thousand Americans a year), presumably because tornadoes make for better television.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“We see the clash between nationalism and humanism in morbid patriotic slogans like “Dulce et decorum est pro patria mori” (Sweet and right it is to die for your country) and “Happy those who with a glowing faith in one embrace clasped death and victory.”4 Even John F. Kennedy’s less gruesome “Ask not what your country can do for you; ask what you can do for your country” makes the tension clear.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“In many Islamic countries, attitudes toward women and minorities are improving (chapter 15)—slowly, but more detectably among women, the young, and the educated.105 The emancipative forces that liberalized the West, such as connectivity, education, mobility, and women’s advancement, are not bypassing the Islamic world, and the moving sidewalk of generational replacement can outpace the walkers shambling along it.106”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“My gratitude goes as well to the other data scientists I pestered and to the institutions that collect and maintain their data: Karlyn Bowman, Daniel Cox (PRRI), Tamar Epner (Social Progress Index), Christopher Fariss, Chelsea Follett (HumanProgress), Andrew Gelman, Yair Ghitza, April Ingram (Science Heroes), Jill Janocha (Bureau of Labor Statistics), Gayle Kelch (US Fire Administration/FEMA), Alaina Kolosh (National Safety Council), Kalev Leetaru (Global Database of Events, Language, and Tone), Monty Marshall (Polity Project), Bruce Meyer, Branko Milanović (World Bank), Robert Muggah (Homicide Monitor), Pippa Norris (World Values Survey), Thomas Olshanski (US Fire Administration/FEMA), Amy Pearce (Science Heroes), Mark Perry, Therese Pettersson (Uppsala Conflict Data Program), Leandro Prados de la Escosura, Stephen Radelet, Auke Rijpma (OECD Clio Infra), Hannah Ritchie (Our World in Data), Seth Stephens-Davidowitz (Google Trends), James X. Sullivan, Sam Taub (Uppsala Conflict Data Program), Kyla Thomas, Jennifer Truman (Bureau of Justice Statistics), Jean Twenge, Bas van Leeuwen (OECD Clio Infra), Carlos Vilalta, Christian Welzel (World Values Survey), Justin Wolfers, and Billy Woodward (Science Heroes). David Deutsch, Rebecca Newberger Goldstein, Kevin Kelly, John Mueller, Roslyn Pinker, Max Roser, and Bruce Schneier read a draft of the entire manuscript and offered invaluable advice.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“Either way, I suspect that it’s less effective to aim at the Gini index as a deeply buried root cause of many social ills than to zero in on solutions to each problem: investment in research and infrastructure to escape economic stagnation, regulation of the finance sector to reduce instability, broader access to education and job training to facilitate economic mobility, electoral transparency and finance reform to eliminate illicit influence, and so on.”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress

“Not long ago, Malthusian thinking was revived with a vengeance. In 1967 William and Paul Paddock wrote Famine 1975!, and in 1968 the biologist Paul R. Ehrlich wrote The Population Bomb, in which he proclaimed that “the battle to feed all of humanity is over” and predicted that by the 1980s sixty-five million Americans and four billion other people would starve to death. New York Times Magazine readers were introduced to the battlefield term triage (the emergency practice of separating wounded soldiers into the savable and the doomed) and to philosophy-seminar arguments about whether it is morally permissible to throw someone overboard from a crowded lifeboat to prevent it from capsizing and drowning everyone.10 Ehrlich and other environmentalists argued for cutting off food aid to countries they deemed basket cases.11 Robert McNamara, president of the World Bank from 1968 to 1981, discouraged financing of health care “unless it was very strictly related to population control, because usually health facilities contributed to the decline of the death rate, and thereby to the population explosion.” Population-control programs in India and China (especially under China’s one-child policy) coerced women into sterilizations, abortions, and being implanted with painful and septic IUDs.12”
― Steven Pinker, Enlightenment Now: The Case for Reason, Science, Humanism, and Progress