Homo Deus

Philosophy & Consciousness

• Already thousands of years ago philosophers realised that there is no way to prove conclusively that anyone other than oneself has a mind. Indeed, even in the case of other humans, we just assume they have consciousness – we cannot know that for certain. Perhaps I am the only being in the entire universe who feels anything, and all other humans and animals are just mindless robots?
• A Catholic soldier fighting at the Battle of White Mountain could say to himself: ‘True, I am suffering. But the Pope and the emperor say that we are fighting for a good cause, so my suffering is meaningful.’ Otto Dix employed an opposite kind of logic. He saw personal experience as the source of all meaning, hence his line of thinking said: ‘I am suffering – and this is bad – hence the whole war is bad. And if the kaiser and the clergy nevertheless support the war, they must be mistaken.’
• Animal-welfare activists have voiced concern about the suffering such experiments inflict on the rats. Professor Sanjiv Talwar of the State University of New York, one of the leading robo-rat researchers, has dismissed these concerns, arguing that the rats actually enjoy the experiments. After all, explains Talwar, the rats ‘work for pleasure’ and when the electrodes stimulate the reward centre in their brain, ‘the rat feels Nirvana’.
• What, then, is the meaning of life? Liberalism maintains that we shouldn’t expect an external entity to provide us with some ready-made meaning. Rather, each individual voter, customer and viewer ought to use his or her free will in order to create meaning not just for his or her life, but for the entire universe.
• One of the most important articles about the philosophy of mind is titled ‘What Is It Like to Be a Bat?’3 In this 1974 article, the philosopher Thomas Nagel points out that a Sapiens mind cannot fathom the subjective world of a bat. We can write all the algorithms we want about the bat body, about bat echolocation systems and about bat
• neurons, but it won’t tell us how it feels to be a bat. How does it feel to echolocate a moth flapping its wings? Is it similar to seeing it, or is it something completely different?
• By equating the human experience with data patterns, Dataism undermines our main source of authority and meaning, and heralds a tremendous religious revolution, the like of which has not been seen since the eighteenth century. In the days of Locke, Hume and Voltaire humanists argued that ‘God is a product of the human imagination’. Dataism now gives humanists a taste of their own medicine, and tells them: ‘Yes, God is a product of the human imagination, but human imagination in turn is the product of biochemical algorithms.’ In the eighteenth century, humanism sidelined God by shifting from a deo-centric to a homo-centric world view. In the twenty-first century, Dataism may sideline humans by shifting from a homo-centric to a data-centric view.
• Next came the humanists, with an altogether new story: ‘Humans invented God, wrote the Bible and then interpreted it in a thousand different ways. So humans themselves are the source of all truth. You may read the Bible as an inspiring human creation, but you don’t have to. If you are facing any dilemma, just listen to yourself and follow your inner voice.’ Humanism then gave detailed practical instructions on how to listen to yourself, recommending things such as watching sunsets, reading Goethe, keeping a private diary, having heart-to-heart talks with a good friend and holding democratic elections.
• Intelligence is decoupling from consciousness.
• These three processes raise three key questions, which I hope will stick in your mind long after you have finished this book: 1. Are organisms really just algorithms, and is life really just data processing? 2. What’s more valuable – intelligence or consciousness? 3.-Vipassana meditation

Free Will & Decision Making

• Decisions reached through a chain reaction of biochemical events, each determined by a previous event, are certainly not free
• To the best of our scientific understanding, determinism and randomness have divided the entire cake between them, leaving not even a crumb for ‘freedom’. The sacred word ‘freedom’ turns out to be, just like ‘soul’, an empty term that carries no discernible meaning. Free will exists only in the imaginary stories we humans have invented.
• This is true. Humans act according to their desires. If by ‘free will’ you mean the ability to act according to your desires – then yes, humans have free will, and so do chimpanzees, dogs and parrots.
• But the million-dollar question is not whether parrots and humans can act out their inner desires – the question is whether they can choose their desires in the first place.
• Why do I want to buy the red car rather than the black? Why do I prefer voting for the Conservatives rather than the Labour Party? I don’t choose any of these wishes. I feel a particular wish welling up within me because this is the feeling created by the biochemical processes in my brain. These processes might be deterministic or random, but not free.
• Today we can use brain scanners to predict people’s desires and decisions well before they are aware of them. In one kind of experiment, people are placed within a huge brain scanner, holding a switch in each hand. They are asked to press one of the two switches whenever they feel like it. Scientists observing neural activity in the brain can predict which switch the person will press well before the person actually does so, and even before the person is aware of their own intention. Neural events in the brain indicating the person’s decision begin from a few hundred milliseconds to a few seconds before the person is aware of this choice.
• The decision to press either the right or left switch certainly reflected the person’s choice. Yet it wasn’t a free choice. In fact, our belief in free will results from faulty logic. When a biochemical chain reaction makes me desire to press the right switch, I feel that I really want to press the right switch. And this is true. I really want to press it. Yet people erroneously jump to the conclusion that if I want to press it, I choose to want to. This is of course false. I don’t choose my desires. I only feel them, and act accordingly.
• debated for centuries the relations between the soul and the will. They assumed that every human has an internal inner essence – called the soul – which is my true self. They further maintained that this self possesses various desires, just as it possesses clothes, vehicles and houses. I allegedly choose my desires in the same way I choose my clothes, and my fate is determined according to these choices. If I choose good desires, I go to heaven. If I choose bad desires, I am sent to hell. The question then arose, how exactly do I choose my desires? Why, for example, did Eve desire to eat the forbidden fruit the snake offered her? Was this desire forced upon her? Did this desire just pop up within her by pure chance? Or did she choose it ‘freely’? If she didn’t choose it freely, why punish her for it?
• It may sound extremely complicated, but it is surprisingly easy to test this idea. Next time a thought pops up in your mind, stop and ask yourself: ‘Why did I think this particular thought? Did I decide a minute ago to think this thought, and only then did I think it? Or did it just arise in my mind, without my permission or instruction? If I am indeed the master of my thoughts and decisions, can I decide not to think about anything at all for the next sixty seconds?’ Just try, and see what happens.
• Doubting free will is not just a philosophical exercise. It has practical implications. If organisms indeed lack free will, it implies we could manipulate and even control their desires using drugs, genetic engineering or direct brain stimulation.
• Furthermore, the experiencing self is often strong enough to sabotage the best-laid plans of the narrating self. For example, I can make a New Year resolution to start a diet and go to the gym every day. Such grand decisions are the monopoly of the narrating self. But the following week when it’s gym time, the experiencing self takes over. I don’t feel like going to the gym, and instead I order pizza, sit on the sofa and turn on the TV.
• Many people will be happy to transfer much of their decision-making processes into the hands of such a system, or at least consult with it whenever they face important choices. Google will advise us which movie to see, where to go on holiday, what to study in college, which job offer to accept, and even whom to date and marry. ‘Listen, Google,’ I will say, ‘both John and Paul are courting me. I like both of them, but in a different way, and it’s so hard to make up my mind. Given everything you know, what do you advise me to do?’
• When you contemplate whom to marry, which career to pursue and whether to start a war, Dataism tells you it would be a total waste of time to climb a high mountain and watch the sun setting on the waves. It would be equally pointless to go to a museum, write a private diary or have a heart-to-heart talk with a friend. Yes, in order to make the right decisions you must get to know yourself better. But if you want to know yourself in the twenty-first century, there are much better methods than climbing mountains, going to museums or writing diaries.

Technology & AI

• The training of a human doctor is a complicated and expensive process that lasts years. When the process is complete, after ten years of studies and internships, all you get is one doctor. If you want two doctors, you have to repeat the entire process from scratch. In contrast, if and when you solve the technical problems hampering Watson, you will get not one, but an infinite number of doctors, available 24/7 in every corner of the world
• In 2010 only 2 per cent of Americans worked in agriculture, 20 per cent worked in industry, 78 per cent worked as teachers, doctors, webpage designers and so forth. When mindless algorithms are able to teach, diagnose and design better than humans, what will we do?
• We have already crossed this line as far as medicine is concerned. In the hospital, we are no longer individuals. Who do you think will make the most momentous decisions about your body and your health during your lifetime? It is highly likely that many of these decisions will be taken by computer algorithms such as IBM’s Watson. And this is not necessarily bad news
• And Google will answer: ‘Well, I know you from the day you were born. I have read all your emails, recorded all your phone calls, and know your favourite films, your DNA and the entire history of your heart. I have exact data about each date you went on, and if you want, I can show you second-by-second graphs of your heart rate, blood pressure and sugar levels whenever you went on a date with John or Paul. If necessary, I can even provide you with accurate mathematical ranking of every sexual encounter you had with either of them. And naturally enough, I know them as well as I know you. Based on all this information, on my superb algorithms, and on decades’ worth of statistics about millions of relationships – I advise you to go with John, with an 87 per cent probability of being more satisfied with him in the long run.
• A recent study commissioned by Google’s nemesis – Facebook – has indicated that already today the Facebook algorithm is a better judge of human personalities and dispositions even than people’s friends, parents and spouses. The study was conducted on 86,220 volunteers who have a Facebook account and who completed a hundred-item personality questionnaire. The Facebook algorithm predicted the volunteers’ answers based on monitoring their Facebook Likes – which webpages, images and clips they tagged with the Like button. The more Likes, the more accurate the predictions. The algorithm’s predictions were compared with those of work colleagues, friends, family members and spouses. Amazingly, the algorithm needed a set of only ten Likes in order to outperform the predictions of work colleagues. It needed seventy Likes to outperform friends, 150 Likes to outperform family members and 300 Likes to outperform spouses. In other words, if you happen to have clicked 300 Likes on your Facebook account, the Facebook algorithm can predict your opinions and desires better than your husband or wife!
• Indeed, in some fields the Facebook algorithm did better than the person themself. Participants were asked to evaluate things such as their level of substance use or the size of their social networks. Their judgements were less accurate than those of the algorithm. The research concludes with the following prediction (made by the human authors of the article, not by the Facebook algorithm): ‘People might abandon their own psychological judgements and rely on computers when making important life decisions, such as choosing activities, career paths, or even romantic partners. It is possible that such data-driven decisions will improve people’s lives.’
• At first sight it seems that the Waze algorithm serves us only as an oracle. We ask a question, the oracle replies, but it is up to us to make a decision. If the oracle wins our trust, however, the next logical step is to turn it into an agent. We give the algorithm only a final aim, and it acts to realise that aim without our supervision. In the case of Waze, this may happen when we connect Waze to a self-driving car, and tell Waze ‘take the fastest route home’ or ‘take the most scenic route’ or ‘take the route which will result in the minimum amount of pollution’. We call the shots, but leave it to Waze to execute our commands.
• As any farmer knows, it’s usually the brightest goat in the herd that stirs up the greatest trouble, which is why the Agricultural Revolution involved downgrading animal mental abilities. The second cognitive revolution dreamed up by techno-humanists might do the same to us.
• I have a private car, but most of the time it sits idly in the car park. On a typical day, I enter my car at 8:04, and drive for half an hour to the university, where I park my car for the day. At 18:11 I come back to the car, drive half an hour back home, and that’s it. So I am using my car for just an hour a day. Why do I need to keep it for the other twenty-three hours? We can create a smart car-pool system, run by computer algorithms. The computer would know that I need to leave home at 8:04, and would route the nearest autonomous car to pick me up at that precise moment. After dropping me off at campus, it would be available for other uses instead of waiting in the car park. At 18:11 sharp, as I leave the university gate, another communal car would stop right in front of me, and take me home. In such a way, 50 million communal autonomous cars may replace 1 billion private cars, and we would also need far fewer roads, bridges, tunnels and parking spaces. Provided, of course, I renounce my privacy and allow the algorithms to always know where I am and where I want to go.
• Non-conscious but highly intelligent algorithms may soon know us better than we know ourselves.
• What will happen to society, politics and daily life when non-conscious but highly intelligent algorithms know us better than we know ourselves?

Data & Algorithms

• Yet in the twenty-first century, feelings are no longer the best algorithms in the world. We are developing superior algorithms which utilise unprecedented computing power and giant databases. The Google and Facebook algorithms not only know exactly how you feel, they also know a million other things about you that you hardly suspect. Consequently you should now stop listening to your feelings, and start listening to these external algorithms instead. What’s the use of having democratic elections when the algorithms know how each person is going to vote, and when they also know the exact neurological reasons why one person votes Democrat while another votes Republican? Whereas humanism commanded: ‘Listen to your feelings!’ Dataism now commands: ‘Listen to the algorithms! They know how you feel.’
• But where do these great algorithms come from? This is the mystery of Dataism. Just as according to Christianity we humans cannot understand God and His plan, so Dataism says the human brain cannot embrace the new master algorithms. At present, of course, the algorithms are mostly written by human hackers. Yet the really important algorithms – such as the Google search algorithm – are developed by huge teams. Each member understands just one part of the puzzle, and nobody really understands the algorithm as a whole
• Yet broadening our horizons can backfire by making us more confused and inactive than before. With so many scenarios and possibilities, what should we pay attention to? The world is changing faster than ever before, and we are flooded by impossible amounts of data, of ideas, of promises and of threats. Humans relinquish authority to the free market, to crowd wisdom and to external algorithms partly because they cannot deal with the deluge of data. In the past, censorship worked by blocking the flow of information. In the twenty-first century, censorship works by flooding people with irrelevant information.
• Science is converging on an all-encompassing dogma, which says that organisms are algorithms, and life is data processing.

Human Experience & Perception

• The cold-water experiment is so simple, yet its implications shake the core of the liberal world view. It exposes the existence of at least two different selves within us: the experiencing self and the narrating self. The experiencing self is our moment-to-moment consciousness. For the experiencing self, it’s obvious that the ‘long’ part of the cold-water experiment was worse. First you experience water at 14°C for sixty seconds, which is every bit as bad as what you experience in the ‘short’ part, and then you must endure another thirty seconds of water at 15°C, which is not quite as bad, but still far from pleasant. For the experiencing self, it is impossible that adding a slightly unpleasant experience to a very unpleasant experience will make the entire episode more appealing.
• The fact that his colonoscopy lasted three times as long, and that he consequently suffered far more pain on aggregate, did not affect his memory at all. The narrating self doesn’t aggregate experiences – it averages them.
• Indeed, from the viewpoint of the narrating self, the doctor should add a few completely superfluous minutes of dull aches at the very end of the test, because it will make the entire memory far less traumatic.
• A crippled soldier who lost his legs would rather tell himself, ‘I sacrificed myself for the glory of the eternal Italian nation!’ than ‘I lost my legs because I was stupid enough to believe self-serving politicians.’ It is much easier to live with the fantasy, because the fantasy gives meaning to the suffering.
• Trying to explain to a Sapiens how it feels to echolocate a butterfly is probably as pointless as explaining to a blind mole how it feels to see a Caravaggio. It’s likely that bat emotions are also deeply influenced by the centrality of their echolocation sense. For Sapiens, love is red, envy is green and depression is blue. Who knows what echolocations colour the love of a female bat to her offspring, or the feelings of a male bat towards his rivals?
• For example, archaic humans probably made extensive use of their sense of smell. Hunter-gatherers are able to smell from a distance the difference between various animal species, various humans and even various emotions. Fear, for example, smells different to courage. When a man is afraid he secretes different chemicals compared to when he is full of courage. If you sat among an archaic band debating whether to start a war against a neighbouring band, you could literary smell public opinion.
• The same thing happened to our other senses, and to the underlying ability to pay attention to our sensations. Ancient foragers were always sharp and attentive. Wandering in the forest in search of mushrooms, they sniffed the wind carefully and watched the ground intently. When they found a mushroom, they ate it with the utmost attention, aware of every little nuance of flavour, which could distinguish an edible mushroom from its poisonous cousin. Members of today’s affluent societies don’t need such keen awareness. We can go to the supermarket and buy any of a thousand different dishes, all supervised by the health authorities. But whatever we choose – Italian pizza or Thai noodles – we are likely to eat it in haste in front of the TV, hardly paying attention to the taste (which is why food producers are constantly inventing new exciting flavours, which might somehow pierce the curtain of indifference)
• Similarly, when going on holiday we can choose between thousands of amazing destinations. But wherever we go, we are likely to be playing with our smartphone instead of really seeing the place. We have more choice than ever before, but no matter what we choose, we have lost the ability to really pay attention to it
• In addition to smelling and paying attention, we have also been losing our ability to dream. Many cultures believed that what people see and do in their dreams is no less important than what they see and do while awake. Hence people actively developed their ability to dream, to remember dreams and even to control their actions in the dream world, which is known as ‘lucid dreaming’. Experts in lucid dreaming could move about the dream world at will, and claimed they could even travel to higher planes of existence or meet visitors from other worlds. The modern world, in contrast, dismisses dreams as subconscious messages at best, and mental garbage at worst. Consequently, dreams play a much smaller part in our lives, few people actively develop their dreaming skills, and many people claim that they don’t dream at all, or that they cannot remember any of their dreams.
• The humanist recommendation to listen to ourselves has ruined the lives of many a person, whereas the right dosage of the right chemical has greatly improved the well-being and relationships of millions
• The scientists not only sanctified human feelings, but also found an excellent evolutionary reason to do so. After Darwin, biologists began explaining that feelings are complex algorithms honed by evolution to help animals make the right decisions. Our love, our fear and our passion aren’t some nebulous spiritual phenomena good only for composing poetry. Rather, they encapsulate millions of years of practical wisdom. When you read the Bible, you get advice from a few priests and rabbis who lived in ancient Jerusalem. In contrast, when you listen to your feelings, you follow an algorithm that evolution has developed for millions of years, and that withstood the harshest quality tests of natural selection. Your feelings are the voice of millions of ancestors, each of whom managed to survive and reproduce in an unforgiving environment. Your feelings are not infallible, of course, but they are better than most alternatives. For millions upon millions of years, feelings were the best algorithms in the world. Hence in the days of Confucius, of Muhammad or of Stalin, people should have listened to their feelings rather than to the teachings of Confucianism, Islam or communism.

Society & Culture

• Priests discovered this principle thousands of years ago. It underlies numerous religious ceremonies and commandments. If you want to make people believe in imaginary entities such as gods and nations, you should make them sacrifice something valuable. The more painful the sacrifice, the more convinced people are of the existence of the imaginary recipient. A poor peasant sacrificing a priceless bull to Jupiter will become convinced that Jupiter really exists, otherwise how can he excuse his stupidity? The peasant will sacrifice another bull, and another, and another, just so he won’t have to admit that all the previous bulls were wasted. For exactly the same reason, if I have sacrificed a child to the glory of the Italian nation, or my legs to the communist revolution, it’s enough to turn me into a zealous Italian nationalist or an enthusiastic communist.
• Not only governments fall into this trap. Business corporations often sink millions into failed enterprises, while private individuals cling to dysfunctional marriages and dead-end jobs.
• Humans are masters of cognitive dissonance, and we allow ourselves to believe one thing in the laboratory and an altogether different thing in the courthouse or in parliament. Just as Christianity didn’t disappear the day Darwin published On the Origin of Species, so liberalism won’t vanish just because scientists have reached the conclusion that there are no free individuals.
• The humanist revolution caused modern Western culture to lose faith and interest in superior mental states, and to sanctify the mundane experiences of the average Joe
• Modern Western culture is therefore unique in lacking a special class of people who seek to experience extraordinary mental states. It believes anyone attempting to do so is a drug addict, mental patient or charlatan
• Dataism thereby threatens to do to Homo sapiens what Homo sapiens has done to all other animals.
• We cannot really predict the future. All the scenarios outlined in this book should be understood as possibilities rather than prophecies. When we think about the future, our horizons are usually constrained by present-day ideologies and social systems. Democracy encourages us to believe in a democratic future; capitalism doesn’t allow us to envisage a non-capitalist alternative; and humanism makes it difficult for us to imagine a post-human destiny
• If we think in term of months, we had probably focus on immediate problems such as the turmoil in the Middle East, the refugee crisis in Europe and the slowing of the Chinese economy. If we think in terms of decades, then global warming, growing inequality and the disruption of the job market loom large. Yet if we take the really grand view of life, all other problems and developments are overshadowed by three interlinked processes.

Economics & Capitalism

• This fundamental dogma can be summarised in one simple idea: ‘If you have a problem, you probably need more stuff, and in order to have more stuff, you must produce more of it.’
• Most capitalists would probably dislike the title of religion, but as religions go, capitalism can at least hold its head high. Unlike other religions that promise us a pie in the sky, capitalism promises miracles here on earth – and sometimes even provides them
• We will never reach a moment when capitalism says: ‘That’s it. You have grown enough. You can now take it easy.’ If you want to know why the capitalist wheel is unlikely ever to stop, talk for an hour with a friend who has just earned $100,000 and wonders what to do with it.
• This lesson is hammered home even to children and teenagers through ubiquitous capitalist games. Premodern games such as
• chess assumed a stagnant economy. You begin a game of chess with sixteen pieces, and you never finish a game with more. In rare cases a pawn may be transformed into a queen, but you cannot produce new pawns, nor can you upgrade your knights into tanks. So chess players never have to think about investment. In contrast, many modern board games and computer games revolve around investment and growth.
• The same logic is at work in the economic sphere too. In 1999 the government of Scotland decided to erect a new parliament building. According to the original plan, the construction was supposed to take two years and cost £40 million. In fact, it took five years and cost £400 million. Every time the contractors encountered unexpected difficulties and expenses, they went to the Scottish government and asked for more time and money. Every time this happened, the government told itself: ‘Well, we’ve already sunk £40 million into this and we’ll be completely discredited if we stop now and end up with a half-built skeleton. Let’s authorise another £40 million.’ Six months later the same thing happened, by which time the pressure to avoid ending up with an unfinished building was even greater; and six months after that the story repeated itself, and so on until the actual cost was ten times the original estimate.
• Yet mixing godlike technology with myopic politics also has its downside. Lack of vision isn’t always a blessing, and not all visions are necessarily bad. In the twentieth century, the dystopian Nazi vision did not fall apart spontaneously. It was defeated by the equally grand visions of socialism and liberalism. It is dangerous to trust our future to market forces, because these forces do what’s good for the market rather than what’s good for humankind or for the world. The hand of the market is blind as well as invisible, and left to its own devices it may fail to do anything about the threat of global warming or the dangerous potential of artificial intelligence.

Self & Identity

• However, once we accept that there is no soul, and that humans have no inner essence called ‘the self’, it no longer makes sense to ask, ‘How does the self choose its desires?’ It’s like asking a bachelor, ‘How does your wife choose her clothes?’ In reality, there is only a stream of consciousness, and desires arise and pass within this stream, but there is no permanent self who owns the desires, hence it is meaningless to ask whether I choose my desires deterministically, randomly or freely.
• The experiment changed Sally’s life. In the following days she realised she has been through a ‘near-spiritual experience…what defined the experience was not feeling smarter or learning faster: the thing that made the earth drop out from under my feet was that for the first time in my life, everything in my head finally shut up…My brain without self-doubt was a revelation. There was suddenly this incredible silence in my head…I hope you can sympathise with me when I tell you that the thing I wanted most acutely for the weeks following my experience was to go back and strap on those electrodes. I also started to have a lot of questions. Who was I apart from the angry bitter gnomes that populate my mind and drive me to failure because I’m too scared to try? And where did those voices come from?’
• We see, then, that the self too is an imaginary story, just like nations, gods and money. Each of us has a sophisticated system that throws away most of our experiences, keeps only a few choice samples, mixes them up with bits from movies we saw, novels we read, speeches we heard, and from our own daydreams, and weaves out of all that jumble a seemingly coherent story about who I am, where I came from and where I am going. This story tells me what to love, whom to hate and what to do with myself. This story may even cause me to sacrifice my life, if that’s what the plot requires. We all have our genre.
• But the murkiest issue of all concerns the identity of Cortana’s master. As we have seen, humans are not individuals, and they don’t have a single unified self. Whose interests, then, should Cortana serve? Suppose my narrating self makes a New Year resolution to start a diet and go to the gym every day. A week later, when it is time to go to the gym, the experiencing self asks Cortana to turn on the TV and order pizza. What should Cortana do? Should it obey the experiencing self, or the resolution taken a week ago by the narrating self?
• Let’s assume, just for the sake of argument, that within a few decades brain scientists will give us easy and accurate control over many inner voices. Imagine a young gay man from a devout Mormon family, who after years of living in the closet has finally accumulated enough money to finance a passion operation. He goes to the clinic armed with $100,000, determined to walk out of it as straight as Joseph Smith. Standing in front of the clinic’s door, he mentally repeats what he is going to say to the doctor: ‘Doc, here’s $100,000. Please fix me so that I will never want men again.’ He then rings the bell, and the door is opened by a real-life George Clooney. ‘Doc,’ mumbles the overwhelmed lad, ‘here’s $100,000. Please fix me so that I will never want to be straight again.’
• Did the young man’s authentic self win over the religious brainwashing he underwent? Or perhaps a moment’s temptation caused him to betray himself? And perhaps there is simply no such thing as an authentic self that you can follow or betray?