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Human society evolves. Change in technology, language, morality, and society is incremental, inexorable, gradual, and spontaneous. It follows a narrative, going from one stage to the next, and it largely happens by trial and error—a version of natural selection. Much of the human world is the result of human action but not of human design: it emerges from the interactions of millions, not from the plans of a few.
Drawing on fascinating evidence from science, economics, history, politics, and philosophy, Matt Ridley demolishes conventional assumptions that the great events and trends of our day are dictated by those on high. On the contrary, our most important achievements develop from the bottom up. The Industrial Revolution, cell phones, the rise of Asia, and the Internet were never planned; they happened. Languages emerged and evolved by a form of natural selection, as did common law. Torture, racism, slavery, and pedophilia—all once widely regarded as acceptable—are now seen as immoral despite the decline of religion in recent decades.
In this wide-ranging, erudite book, Ridley brilliantly makes the case for evolution, rather than design, as the force that has shaped much of our culture, our technology, our minds, and that even now is shaping our future.
- Sales Rank: #65288 in Books
- Published on: 2016-10-25
- Released on: 2016-10-25
- Original language: English
- Number of items: 1
- Dimensions: 8.00" h x .83" w x 5.31" l, .0 pounds
- Binding: Paperback
- 368 pages
Review
“A highly intelligent and bracingly iconoclastic view of the world. It forces us to see life through new eyes.” (New York Times Book Review)
“A compelling argument...a fascinating work...The way the book frames the argument is delightfully novel...Ridley has amassed such a weight of fascinating evidence and anecdote that the pages fly by.” (The Times (Saturday Review))
“Ridley shows how hard it has been for even the most definite evolutionists to fully abandon the notion of a guiding intelligence…Yet that is what the hard evidence…that Ridley adduces in every chapter compels us all to do.” (Booklist (starred review))
“This penetrating book is Mr. Ridley’s best and most important work to date…there is something profoundly democratic and egalitarian-even anti-elitist-in this bottom-up approach: Everyone can have a role in bringing about change.” (Wall Street Journal)
“An exceptional book: exceptionally easy to read, easy to understand, easy to appreciate…Of the many good general texts on the subject, THE EVOLUTION OF EVERYTHING emerges as the fittest to champion the case for the ubiquity of evolution.” (Washington Times)
“Ridley is a provocative, occasionally pugnacious writer and his book is intriguing and artfully argued.” (London Sunday Times)
“Highly readable, invariably interesting…Ridley’s laudable aim is to disenthrall us of our intuitive creationism and make us see evolution at work everywhere…Ridley succeeds in spades…He possesses the rare power to see the world in a different light - one made not by great men or women but by undirected, incremental change.” (New Scientist)
“An ingenious study…fascinating…thought-provoking…difficult to put down.” (Kirkus, starred review)
“Impressive…Readers of evolutionary theory, sociology, history, anthropology and philosophy shall be highly entertained by this thought-provoking read.” (Library Journal)
“Building on the timeless insights of Lucretius, Ridley examines how civilization inexorably organizes itself. Wrong-headed social theories, he and Lucretius agree, just get in the way.” (Stewart Brand, Author, Whole Earth Discipline)
From the Back Cover
The New York Times bestselling author of The Rational Optimist and Genome returns with a fascinating argument for evolution that definitively dispels a dangerous, widespread myth: that we can command and control our world.
Human society evolves. Change in technology, language, morality, and society is incremental, inexorable, gradual, and spontaneous. It follows a narrative, going from one stage to the next; it creeps rather than jumps; it has its own spontaneous momentum rather than being driven from outside; it has no goal or end in mind; and it largely happens by trial and error—a version of natural selection. Much of the human world is the result of human action but not of human design: it emerges from the interactions of millions, not from the plans of a few.
Drawing on fascinating evidence from science, economics, history, politics, and philosophy, Matt Ridley demolishes conventional assumptions that the great events and trends of our day are dictated by those on high, whether in government, business, academia, or organized religion. On the contrary, our most important achievements develop from the bottom up. Just as skeins of geese form Vs in the sky without meaning to and ter-mites build mud cathedrals without architects, so brains take shape without brain-makers, learning happens without teaching, and morality changes for no reason other than the prevailing fashion. Although we neglect, defy, and ignore them, bottom-up trends shape the world. The Industrial Revolution, cell phones, the rise of Asia, and the Internet were never planned; they happened. Languages emerged and evolved by a form of natural selection, as did common law. Torture, racism, slavery, and pedophilia—all once widely regarded as�acceptable—are now seen as immoral despite the decline of religion in recent decades. In this wide-ranging and erudite book, Ridley brilliantly makes the case for evolution, rather than design, as the force that has shaped much of our culture, our technology, our minds, and that even now is shaping our future.
As compelling as it is controversial, as authoritative as it is ambitious, Ridley’s deeply thought-provoking book will change the way we think about the world and how it works.
About the Author
Matt Ridley is the award-winning, bestselling author of several books, including�The Rational Optimist: How Prosperity Evolves; Genome: The Autobiography of a Species in 23 Chapters; and The Red Queen: Sex and the Evolution of Human Nature. His books have sold more than one million copies in thirty languages worldwide. He writes regularly for The Times (London) and The Wall Street Journal, and is a member of the House of Lords. He lives in England.
Most helpful customer reviews
74 of 77 people found the following review helpful.
Shades of Herbert Spencer's "Social Darwinism", but more evolved thinking
By Edward Durney
Matt Ridley has a theory: everything evolves. Building on biological evolution, which he terms a special theory of evolution, Matt Ridley develops in this book a general theory of how evolution lets new ideas emerge in technology, culture, science, economics, history, politics and philosophy.
Something like Charles Darwin's natural selection operates in all these areas to ensure that the fittest ideas survive while the weakest die out. Trial and error rules, not command and control. Things evolve not by design, but by chance. Not from the top down, but from the bottom up.
The process of evolution is slow, gradual, chaotic, brutal, unpredictable and impossible to stop. (The word "evolution" originally meant "unroll" or "unfold".) Things happen; they are not planned and implemented. They have no cause; there is no effect. Not that design and intention by leaders and directors play no part. But for the most part, purposeful design takes a back seat to emergent evolution.
Matt Ridley has the background to build this bold theory. A biologist by training, his 1994 book The Red Queen: Sex and the Evolution of Human Nature looked at how sexual selection influences biological evolution. In his 2010 book The Rational Optimist: How Prosperity Evolves, he moved from looking at evolution in biology to seeing its mark in social phenomena.
Matt Ridley has the chops to make that leap. He has long been a science writer and was American editor of the Economist, but he also is a member of the British House of Lords. He saw economic evolution in action as chairman of the British bank Northern Rock, which in the mid 2000s experienced the first run on a British bank in 150 years and failed (Matt Ridley resigned, and the bank was bailed out by the government and nationalized).
This book is ambitious. Matt Ridley starts by sketching out the general theory of evolution. He then gets specific, with chapters discussing evolution in: the universe, morality, life, genes, culture, the economy, technology, the mind, personality, education, population, leadership, government, religion, money, and the internet. Finally, he ends with evolution of the future.
How exactly does this evolutionary process work? To take just one example that everyone will quickly grasp, the English language just evolves. No one is in charge of it or directs it. No one could. Changes in the language just happen as millions of people use it. Popular changes become accepted and entrenched. Unpopular changes die out and disappear. Evolution in the language happens slowly, but it never stops.
The book has its weaknesses (no footnotes, for example -- just "sources and further reading" listed by chapter at the end), but for me, it was 320 pages of fun. Never hesitant to stretch his theory, but always ready to back up his ideas, Matt Ridley makes a strong case for the general theory of evolution. And he notes how this idea is not new, tracing its genesis back to Epicurus and then Lucretius in his De rerum natura (the story of which is chronicled in The Swerve: How the World Became Modern) and then through Charles Darwin, Adam Smith, and others.
I don't buy everything Matt Ridley argues. There are shades of the largely discredited "Social Darwinism" of Herbert Spencer and others in Matt Ridley's thinking. Some of the pegs are a little too round to fit comfortably in the square hole he tries to force them into. But generally, I think he is right. Politicians like to think they are in charge of society, and they can make it work. Instead, I think that comes from "we the people", and what emerges is not always what we want.
10 of 10 people found the following review helpful.
This Idea Requires Further Evolution
By Theomay
I was disappointed.
I am career business executive looking for insight into ideation and the cultivation of creativity in the workplace. I was lured by the subtitle: How New Ideas Emerge; and by some blog that had put this on a list of recommended titles. I agree the title is good.
One the face of it (or on the dust jacket in this case,) the idea of evolution as the animating force in a crucible for new ideas is appealing. But this book is short on new ideas. It is basically a single idea, or simple premise really, extended to the point of breaking over some 300 pages. Like saying everything in life is sales, or everything is improvisation, the idea itself, I think, becomes unsupportable after you get beyond, “Well, yes, sort of.”
The basic premise is that evolution as outlined by Darwin (or as cutely and more narrowly defined by the author as Darwin’s “special theory” of evolution) applies not only to biology, but to every aspect of the world as we know it. It is at work in the human endeavors of government, technology development, education, personality development, religion, culture, etc., etc. Evolution determines everything. He then in-gathers some largely anecdotal evidence-via-inference in support this claim.
A couple of problems. First, Darwinian evolution is at best a metaphor in this case, and it is probably the wrong metaphor. The author’s grand summing up is essentially that everything moves forward in small increments, as a result of trial and error, building upon prior work and the work of others. Real “progress” comes from the bottom up and not from the top down. Any top down plans generated and approved by a small group of experts, and implemented by fiat, retard progress. So asserts the author.
I am not an expert on evolution. I do fully subscribe to the theory of evolution in biology and its implications for cosmology. But I suspect that what the author describes is not really evolution in the Darwinian sense. A fundamental principle of evolution is random differentiation. Although kids today delight in exclaiming how “random” everything seems, the human processes that the author describes are rarely the result of truly random efforts. We try different things and fail, but fiduciary responsibility at least in business demands that the things we try not be random. We try things that we think will be successful. Most of us are sentient purposeful beings and are picking things to try that make at least some sense. Exogenous factors may cause random things to happen upon implementation of the ideas that can affect the results but, that will happen regardless of whether the effort is bottoms up or top down.
A second core principle is that any notion of progress in evolution (that if left alone evolution will result in progress) is misplaced. There is no value system inherent in evolution by which you can measure progress: nothing in evolution says we or the world are any better or worse off now than we were several million years ago. Yet “progress” is the success metric of choice for the author when comparing bottoms up to top down: we have more progress when we let things evolve on their own.
What may be a more appropriate metaphor for the kind of self-organizing principles at work in the areas of human endeavor that the author selects (and to which the author only alludes in a sentence or two at the very end of the book) is chaos theory. Sure, absent any direction from above, groups of individual human beings will have a tendency, over time, to self-organize. Not highly insightful or controversial.
The second problem, which is the really annoying problem, is the Hail Mary pass the author throws early in the book presenting Adam Smith and Charles Darwin as inhabiting the same brain and equating evolution with (if not insisting that it is wholly inspired by) a comic book version of free market capitalism. The author thus grants himself free license to triangulate (evolution with market based deregulation with progress in any given human endeavor) and flog the exhausted tropes of a small government, social conservative, free market, quasi libertarian, and anti-religion political agenda m�lange (throwing some shade on climate change in the process.) This he does relentlessly and shamelessly for the rest of the book. The book leaves any pretense to scientific method, insight, or rigorous philosophical inquiry quickly behind and becomes a polemic.
Nothing in the blurbs give the reader a heads-up on this. I blame the publisher. Maybe it's just me, but agree or disagree with the politics, I just wanted to know more about How New Ideas Evolve.
When I buy a book like this (and hardcover too!) I always feel wistful for the time spent and the fact that I could have purchased, and enjoyed far more, a perfectly decent bottle of Muscadet from the Loire; maybe to have with a little fillet of sole. I do like the way this idea is evolving...
17 of 19 people found the following review helpful.
A Stew of Simplistic And Mostly Worthless Thoughts
By Charles
“The Evolution Of Everything” is a hard book to review, because it has no substance. Reviewing it is like reviewing a Cliff’s Notes or “For Dummies” book. It is a wholly derivative book, startlingly simplistic and frequently either disingenuous or stupid. What truth the book offers, is obvious, and what truth the book claims is not obvious, is not true.
Ridley poorly parrots two different strains of thought, New Atheism and economic libertarianism, to cook up a repetitive, dull stew with zero new insights. True, like a blind squirrel with a nut, sometimes Ridley is accurate and (derivatively) insightful. But he adds nothing to what cannot be read in much better and deeper books. Sadly, I will never see the time I spent on this book again. You don’t have to make the same mistake!
For Ridley, neither God nor man “creates” anything. To him, “creationism” is a dirty word that is broadly applicable to any belief that a guided process can produce anything valuable. Instead, all new things result from a wholly bottom-up evolutionary process, unguided at any point, whether that creation is of the ibex or the iPhone.
From the very beginning, though, Ridley’s framework is unsatisfying. In fact, Ridley’s real objection is to seekers after power, who always want centralized command for their benefit, not to a nonexistent philosophy of “creationism.” If he wanted to show the failures of central command in all areas of life, he should have focused on Communism and its various leftist relatives, the prime example in the modern world of failed top-down philosophies (see, e.g., Venezuela). But that would imply that atheism might be a problem, and he wants to claim that religion is the problem, and cloak his book in a philosophical wrapper. So he spends the entire book claiming the real problems are (a) religious belief of any kind and (b) any kind of top-down conformity in any area of life, which he ascribes mostly to religious belief, and never to political systems like leftism.
Ridley divides his book into chapters each titled “The Evolution of ___________,” each beginning with a quote from the Epicurean philosopher/poet Lucretius’s “De Rerum Natura.” He uses Lucretius as the paradigm of the first modern rationalist, which is a moderately fair appraisal. Apparently Lucretius’s only true disciples, though, other than the uniquely talented Mr. Ridley, are the so-called Four Horsemen of the so-called New Atheism: Sam Harris, Daniel Dennett, Richard Dawkins and Christopher Hitchens. The reliance Ridley places on the first three of these throughout the entire book is truly astounding, although they are nowhere identified as primarily atheist philosophers, but rather merely as the greatest thinkers of the modern age.
This oddball worship of dogmatic and simplistic third-grade atheism starts a pattern found throughout the book—a complete lack of nuance, combined with a shrill, inflexible approach to all Ridley’s points, which are always “totally clear,” “without doubt,” and “undeniable.” In particular, throughout the book, Ridley simply lies repeatedly in order that he need never say anything positive about religion or religious believers. He modifies the (apocryphal) Chesterton quote “When a man ceases to believe in God, he does not believe in nothing, he believes in anything” to substitute “something” for “God.” He falsely claims that the Nazi Aktion T4 program, killing the mentally and physically handicapped in 1939 and 1940, was stopped by “protests from relatives,” when the reality is it was stopped by German Catholic bishops, who made public and private complaints at great personal risk, and in fact many relatives cooperated to serve Nazi ideology. He notes approvingly that there was criticism in the West of the West’s support of forced abortion and sterilization in 1970s and 1980s China and India, as there was of earlier leftist eugenics programs in the early 20th Century, but fails to note all of the criticism was religious in origin, given that all people of Ridley’s desired non-religious type (like Margaret Sanger, the founder of Planned Parenthood) were enthusiastic supporters of forcibly limiting the procreation of the lesser breeds. And so on.
In keeping with his simplistic approach, Ridley’s first chapter is “The Evolution of the Universe,” in which he endorses Daniel Dennett’s avoidance of “skyhooks” as explanations, a trope that occurs again and again and again and again throughout the book, and then some more. Ridley proceeds to give us a kindergarten version of the development of physics, focusing on the highly unoriginal insight that God was moved out of explanations for the physical world over time (without noting that most of the movers were themselves religious, and the theory of the Big Bang was originated by a Catholic priest in the 20th Century). In the very first pages Ridley’s malicious ignorance becomes evident, when he claims, with complete falsity, that Giordano Bruno was executed “for quoting Lucretius on the recombination of atoms.” This begins the pattern of lying about religion that permeates the entire book. In fairness, though, Ridley is correct that scientific thought has evolved over time, in a bottom-up process, so his conclusion in this chapter is actually correct, and does serve his thesis. If he had stopped here his book would have served for a mediocre Wikipedia entry. But he didn’t.
Instead, Ridley then turned to “The Evolution of Morality,” in which, relying wholly on Adam Smith and Stephen Pinker, along with his favorite philosophers of atheism, he claims that shared morality automatically evolves from natural human recognition of “mutual sympathy of sentiments,” and is purely a “spontaneous phenomenon” to which religious belief is totally irrelevant. (Of course, he gives no example of any actual system of morality not based on religion.) He cites Pinker for the idea that morality has evolved in the modern era towards reduced violence, ignoring that Pinker’s arguments are almost purely anecdotal, other than applied to war, apply purely to Western cultures, and say little about morality overall. Ridley also ignores that the morality of Christian societies such as ours is radically different in nearly every way from that of other cultures, such as Chinese or Indian. Naturally, he makes no attempt to compare moral systems, merely stating that they’re all the same, which is obviously false upon a moment’s reflection, and he makes no attempt to say why morality should evolve over time, if it arises spontaneously from human “mutual sympathy of sentiments.” It’s at this point that the reader gets a sinking feeling that Ridley is wasting the reader’s time. The unwise reader forges onward.
In every chapter, Ridley manages to combine gross oversimplification with total certainty. He discusses the evolution of marriage for several pages, in his chapter “The Evolution of Culture.” He ascribes “peace com[ing] to Europe” as the result of monogamy, “except where societies continue to be based on polygamy, such as much of the Muslim world, or where polygamy was suddenly reinvented, such as in the Church of the Jesus Christ of Latter Day Saints.” I’m pretty sure peace hasn’t come to Europe, and certainly not upon monogamy becoming the universal standard in, oh, 600 A.D., and I’m pretty sure violence in the Muslim world is not primarily due to polygamy. Ridley continues digging, though. He bizarrely claims, in support of his idea that monogamy in the West kept evolving until the modern day, that “not all early saints recommended monogamy” (without citing any examples) and that Christianity succeeded in the Roman Empire because it allowed low-status men to have sex, which was “evangelical gold.” Also, because Charles II and Augustus the Strong had lots of mistresses, polygamy was actually the norm in the late medieval West. OK, then.
In the same chapter, Ridley informs us that “cities hardly ever die. Apart from Detroit today and Sybaris in ancient times, there are few examples of cities that even shrink, let alone vanish.” Ridley obviously knows very little about ancient history. Troy? Ephesus? Petra? Hundreds of other cities that also vanished? (And why the mention of Sybaris, which is truly obscure?) Not to mention every city in the West after the fall of Rome shrinking, beginning with Rome itself? Then Ridley tells us that ancient Athens was “run by and in the interests of merchants.” How howlers like this got past Ridley’s editors I’ll never know.
Ridley often praises modern liberal social trends, to show his bona fides, yet never shows how these fit into his framework. He says “Britain has moved with the times in social terms, from legalizing gay marriage to appointing women bishops.” But “moving with the times” is not an evolutionary concept. Nor does Ridley tell us how, for example, after discussing the evolution of (heterosexual) monogamy was critical for societal progress, how homosexual marriage fits into his framework. He merely assumes that liberal social movements in the West, all of which have been dictated from the top down by the cultural and political elite, are good, and therefore magically “evolutionary,” even though that’s obviously not true. He tells us that racism, sexism and murder are “wrong,” but “the argument against [them] does not depend on whether [they] come naturally to human beings.” But he never tells us why, in fact, they are wrong, and what that argument is. If organic societal evolution dictates morality, which changes over time, how can anything be objectively “wrong”?
Occasionally, Ridley does say something interesting, though never anything original. He notes that it’s a myth that scientific advancement comes largely from academic work or government funding, citing the OECD to the effect that between 1971 and 1998, “whereas privately funded research and development stimulated economic growth, publicly funded research had no impact whatsoever.” He points out that until the 1980s, there was a universal quasi-religious belief that humans were a blank slate, and 100% of their personalities were determined by external influences, mostly parents. Today, of course, it’s universally recognized that genetics play a very large role, but as with climate change today, any suggestion then of heterodoxy was immediately met with scorn and marginalization—and, of course, nobody ever had to apologize and everybody pretends this never happened, because being liberal means never having to say you’re sorry. He praises the common law as an evolutionary success (without noting that it has today been completely eliminated by leftists eager for central, top-down power). He notes the mendacity and ignorance of population controllers and neo-Malthusians like Paul Ehrlich (as well as earlier leftist proponents of eugenics). He criticizes global warming alarmism as a religion, and a not-very-intelligent one at that (though he backs off a bit, afraid of damaging his social liberal bona fides). But finding occasional nuggets of (derivative) truth is a high price to pay for slogging through the rest of Ridley’s prose.
Then he returns to stupidity. In a rambling chapter, he denies the existence of free will, telling us that “the more we understand the workings of the brain . . . the more we will find the causes of criminal behavior.” Also, because “each person is [merely] the sum of their influences,” we should not praise people for overcoming their humble origins, like Margaret Thatcher, because every time we do that, “we implicitly denigrate those who do not overcome their disadvantages.” Well, yes.
Finally, Ridley issues a George Gilder-esque call for private money, to include Bitcoin, and complains of government strangulation of bottom-up initiatives in money, the economy, and the Internet. This part of the book is actually pretty rational, though Ridley’s real target is not “creationism,” but the simple desire for power by those in power. Again, “creationism” is a straw man. Ridley is, as it happens, correct that top-down solutions work poorly in most areas of life. He’s just wrong that top-down solutions are actually believed in by most people today, and that atheism will lead us to an earthly Paradise.
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