I Think, therefore I’m Wrong
The longer I live on this planet the more it seems to me we’ve got it wrong about the sort of critters we really are. Even though we’re more or less willing to give up the idea we’re immortal spirits trapped in physical bodies — a notion David Hume saw through almost two hundred years ago — we cling to our reason and consciousness as setting us apart from the rest of creation like members of a middling caste that can at least feel superior to those below it on the social scale.
I’m not even talking about the revelations (science now provides “revelations,” a function once exclusive to holy writ) that our free will is as predictable as a crossing light if you apply electrodes to the right parts of the cranium. Rather, I’m referring to mind itself, the thing we experience on a moment-by-moment basis, the thing we like to think is separate from, if not entirely free of, our feelings or emotions. Hence we speculate on the possibility of a computer achieving something like human consciousness. No one but Hollywood script writers assume cyber-consciousness would be accompanied by emotion. Mind, reason, we like to think, can function by itself given the right algorithms and sufficient chip speed. Emotion is something left over from our more primitive days before the great evolutionary leap forward that gave our prefrontal lobes command and control.
It ain’t so. We are feeling animals, not thinking ones, or at least not as thinking as we like to believe we are. Other animals think. Probably all of them do. You could even say that plants think. One of mine recently outfoxed me when I tried to prevent its putting forth a powerful-smelling flower in order to reproduce itself. It got wise to my trick in the past of cutting off the shoot before it could fully bloom and stink up the room. This time it put forth the shoot hidden in the back of the plant where I didn’t notice it, and it did so entirely out of season in the autumn when the daylight was waning instead of in the spring when it had previously bloomed. And the clever little bugger almost succeeded. I smelled something but didn’t immediately recognize what it was until the shoot was almost in full flower and only then after skeptically searching through the dense leaves and discovered it sequestered deep down in the dark recesses of the plant. Tell me this isn’t intelligence, if not exactly conscious thought.
I don’t know what kind of affective life that plant has, though I worry when I cut off its withered leaves. But I do know so-called animals have a very rich emotional life. Yet, we have denied animals, even cats, dogs, horses and other domestic animals, the possibility of having true feelings and have treated them more or less the way we would treat a vegetable or a stone. In the real world, though, we and they are identical in this respect, whatever our specific and superficial differences. A dog doesn’t think as I do, he thinks as a dog. But he seems to feel pretty much the same things I feel, and it’s his feelings, not his thoughts, that make him who he is, just as mine do me.
My consciousness gives me the illusion of operating at a distance from my emotions, those dark, animal chemical states left over from a deep past which other species have not been able to break free of. This sense of separation between emotion and consciousness is an illusion, but it’s a powerful illusion, and it must have been given a great boost when the mutation that took place tens of thousands of years ago changed us into the sort of people we are today. It made possible art, philosophy, science and, of course, language, the latter being our distinguishing attribute, or so our wise men and women keep telling us.
But just as we were wrong for so long about the mind’s being a spirit, we are just as wrong about its being the essence of what makes us human. And we are probably just as wrong about the quality of the so-called animals’ interior states.
We can see this same failure on our part to recognize other species’ likeness to ourselves if we look at the way we view human civilizations that have not had the same tools for recording themselves as our own have. Unless a people has left behind a written, architectural or some other discoverable proof of their intelligent life we assume they had none, or none comparable to our own. Until a couple hundred years ago the civilizations that lay beneath the sands of Mesopotamia were mere backdrop to the high achievements we accorded ancient Greek and Hebrew cultures, firstly and especially because the Greek and Hebrew cultures form the bases for our own but also because until fairly recently we had nothing from any other that compared with the Bible or the Homeric epics.
Now we know that the Bible is largely a product derived from those buried civilizations, that ancient Israel, which disappeared as a state about 750 BCE, and Judea, which only came into its own after the sixth century BCE, were, like every other culture, products of contact with the great civilizations surrounding them plus their own local contributions to those derivations. For millennia we lived without any major literary text that predated the stories in the collection of Hebrew texts we call the Bible, until in the mid-19th century the epic tale of Gilgamesh emerged from beneath the sands covering the ancient city of Nineveh. Yet, Gilgamesh, like the Book of Genesis, is itself a compilation of tales put together from material dating all the way back to the Sumerians many centuries earlier, predating either the Bible or the Iliad by a thousand years.
My point being that it’s only because we can express ourselves, put into literary or some other artful, recordable form our thoughts and feelings, that we claim a priority for our own or other recorded civilizations in what used to be called the Great Chain of Being. We write, paint, build, invent, compute…therefore we are. If it were only thought that proved our existence as human beings, the great majority of human beings who have occupied this planet could not be considered existential human beings, because they left behind no record of themselves, any more than a dog or a cat does. The peoples (we dare not call them “civilizations” if they left no sophisticated records) who have lived without acquiring the art of writing and built no monuments to themselves we dismiss as irrelevant to human history. An oral culture may in fact surpass that of one that is literate or at least one that has a scribal class (all cultures have been 95% illiterate for much of their development, the ancient Greeks being the first to achieve something like 10% literacy), but we have no way of knowing such a civilization apart from the artifacts it created and so discount it as “primitive.”
An oral culture that dies out or is subsumed by one that either incorporates or rejects its body of oral art becomes a non-culture. In effect, it never existed. It is the literate cultures, in the West the Greek and Hebrew, that we see as the great achievers because, like us, they not only produced significant art and thought but, more importantly, they recorded themselves. If other cultures also recorded themselves, as did the one that produced that version of Gilgamesh that lay buried for so long under the sands of Nineveh, but remained unknown or underexplored because we believed we had all the art and literature of the ancient world that mattered, they may as well have not existed at all, even if, as in the case of the Sumerians, they were seminal to all the civilizations that followed them in that part of the world. We already had the intellect of the Greeks and the revealed Truth of the ancient Jews, so why go digging in the desert to see what may or may not turn up when we had such low expectations of finding anything comparable there?
But all peoples in every age have led full, rich emotional lives whether they had the means to express those feelings or not. Less “civilized” societies must have also been less encumbered by the illusion of a disembodied consciousness and lived in their bodies more comfortably, or at least without the fantasy that they were essentially different from the other living things around them. The notion of a separate entity — call it “soul” or “spirit” — marks the beginning of our ignorance about our true nature and even about how we live on a moment-to-moment basis. Art is our best way of expressing this life, what it means to be human/mammalian. Art is accessible to the consciousness but cannot be experienced except in a much deeper part of ourselves. Do other animals also express themselves in some similar way? For the most part we have worked hard to prove they do not, and that unwillingness to share a common life with our fellow creatures has hobbled even our most rigorous scientific efforts. After all, it’s only in the last century that some parts of the world have admitted the female sex to humanity. We have a lot of catching-up to do with our more furred and feathered brethren, especially the domestic, edible versions for whom, in the words of Isaac Bashevis Singer, “every day is Treblinka.”
Descartes should have written, “I feel, therefore I am,” but he was victim to more than two thousand years of Western hubris. And, by “feel” of course I’m talking about the very rich and complex total state which we subdivide at our peril into “consciousness,” “subconsciousness,” “emotion,” etc. Even Descartes, when he said, “I think, therefore I am,” was really describing an experiential rather than a purely rational state. That’s why the proposition he stated seems self-evident: it’s compelling, like the experience of free will, and the experience of a compelling notion is hardly something that can be called abstract or purely rational. We exist because we experience existence. We have free will because we experience choice. In that we are not a whit different from any other creature with a brain. We just prefer to believe we are. But, then, I suppose if dogs or cats could express themselves in a way we could understand as language they would also claim preeminence over every other species.