Chapter 16.
Each of us has a unique identity, yet we all remain human. Regardless of what group we associate with, we remain individuals. This creates a seeming gap between the ‘I’ and the ‘we’. As much as I try to put myself in another person’s shoes, I am always limited by my own experiences. For any conclusion I make about the use of power to be free of arrogance, I must first have a thorough investigation of what it is to be a human. Only an objective look at myself can shed light on what it means to you.
Perhaps a foundational answer to ‘What am I?’ lies in recognising that I, like the rest of humankind, am a storyteller. We are not merely observers of the world; we are its narrators, constantly constructing and interpreting stories to make sense of our experiences, identities, and the complex reality around us. This innate human drive to create and understand narratives profoundly shapes our cognition and our interactions. The most impactful story of all is the ‘I, me, my, mine,’ the very schema of self.
What does it mean to be a human being? Humankind is one of an astounding number of species that share this planet, and our closest genetic and behavioural comparisons are with the great apes. These are, like ourselves, social animals with a particular repertoire for dealing with social interactions: emotions. The vast spectrum of emotions—including longing, fear, shame, contentment, and anger—are fundamental to our species. The advantages of emotions can be readily observed: trust fosters collaboration, fear enables avoidance of danger, and joy motivates the seeking of positive experiences. Emotions, though instantaneous in onset, remain elusive to describe, which is why we find it easiest to use metaphor: as proud as a peacock, or my blood boils with anger.
Emotions are a form of communication more powerful than language itself. The power comes from our being able to instantly identify with the emotion of others without needing to share a culture, language, time, or place. It is our empathetic understanding that accurately identifies how they are feeling. Indeed, as some contemporary thinkers observe, the deepest forms of human meaning, often conveyed through emotion and art, are fundamentally non-propositional and cannot be reduced to a series of logical deductions. A narrative, a piece of music, or a powerful image can elicit understanding and conviction in ways that purely rational arguments often cannot. This is precisely why we are storytellers; narratives bridge the gap that logic alone might leave.
The power of empathy and ethical self-awareness finds resonance in historical thought. Mencius, a Chinese philosopher, noted, “Feeling of sympathy is beginning of humanity; of shame the beginning of righteousness.” Similarly, Henry David Thoreau observed a profound truth about human nature and autonomy, stating, “If a plant cannot live according to its nature, it dies; and so a man.”
Imagination and reason represent two fundamental, yet often intertwined, aspects of human cognition. Reason provides a structured framework for understanding the world, while imagination is the faculty of forming mental images and ideas in the absence of direct sensory input. Imagination thrives on finding similarities, making connections across disparate concepts, and venturing beyond the constraints of the observable. The interplay between these two faculties is crucial for innovation, problem-solving, and a comprehensive understanding of the world. While sometimes perceived as opposing forces, they are often deeply complementary, with imagination providing the raw material for reason to then evaluate and refine.
The “perils of perception” often lead us to rationalise rather than to be truly rational. Instead of engaging in objective analysis, we tend to construct justifications for our feelings or pre-existing beliefs. This rationalisation process is a powerful mechanism for resolving cognitive dissonance—the mental discomfort of holding conflicting ideas. In essence, it creates a personal narrative that supports our existing worldview, giving us the illusion of rationality without necessarily adhering to its principles. This recognition of narrative’s profound power is not new. Even figures initially steeped in rigid rationalism, such as the prominent 20th-century intellectual C.S. Lewis, came to acknowledge its preeminence, arguing that a purely analytic approach can demand that we ‘deny that which is most real to him meaning purpose narrative stories’ in favour of cold abstractions that feel ‘most unreal.’ His journey underscores that for many, fundamental truths and purpose are often grasped through compelling narratives rather than through syllogistic proofs alone.
It is useful to clarify the distinctions between needs, wants and desires. Needs are the fundamental essentials for human survival and well-being, such as food, water, shelter, and healthcare. Wants are things that enhance the quality of our lives but are not essential for basic survival, and they are often influenced by culture and personal preferences. Desires represent powerful yearnings with significant emotional weight, which can sometimes fixate on unattainable ideals. While certain fundamental needs are inherent, many others are cultivated or shaped by societal frameworks, technology, and marketing. The contemporary necessity of internet access, for instance, serves as a prime illustration of how societal evolution can generate a perceived “need” even if it isn’t vital for basic survival.
The concepts of pushing boundaries, discontent, and ambition highlight how our wants and desires can serve as powerful catalysts for progress and innovation. Discontent with the status quo can ignite a drive for improvement, while ambition, the fervent desire for achievement, often propels individuals and societies to push beyond perceived limitations. However, this inherent human tendency towards constant striving also invites critical reflection on whether its relentless pursuit is always advantageous, or if it can contribute to detrimental outcomes such as heightened stress levels and social inequality.
Do we need help to be human? Biologically, our humanity is intrinsic. Our genetic makeup provides the blueprint for our physical form and essential bodily functions. However, the essence of what we understand as being truly human extends far beyond mere biology. It encompasses the intricate web of our social, emotional, intellectual, and cultural capacities, which are deeply intertwined with our connections to others. Our understanding of social norms, values, and behaviours is learned through socialisation. Our emotional capacities, such as empathy and compassion, are nurtured through shared experiences and the understanding of others’ feelings. While we possess innate cognitive abilities, our intellectual growth is significantly amplified by education, collaboration, and the exchange of ideas.
Since the Enlightenment, a dominant feature in Western thought has been the emphasis on autonomy—the understanding that individuals are the fundamental source of their own actions. This principle is closely intertwined with the value placed on freedom, the belief that individuals possess a wide array of options and choices. Responsibility then becomes a crucial aspect, as the choices made are seen as significant and bearing consequences. The awareness of scarcity, often framed as “knowing your place,” introduces limitations and constraints on this individual freedom. The framework of personhood and values also includes the interplay of obligations and responsibilities within a social context, suggesting that individual autonomy is balanced by duties towards others and the community. Our inherent nature as storytellers plays a crucial role here, as narratives are the primary vehicles through which these obligations, values, and the very fabric of our social contracts are transmitted.
The tension between the desire for novelty and security reflects the human need for both exploration and stability. Similarly, the dynamic between mystery and conviction highlights the human inclination to both question and believe. The contrasting states of apathy and absorption illustrate the spectrum of engagement with the world. In essence, while autonomy stands as a central pillar of Western thought since the Enlightenment, it operates within a broader landscape of values and considerations that acknowledge the complexities of human existence. As Alice Walker wrote, “For in the end, freedom is a personal and lonely battle; and one faces down fears of today so that those of tomorrow might be engaged.”
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