“How do we make long-term thinking automatic and common instead of difficult and rare?”
Stewart Brand is a worried man. Earthquakes, war, murder, the burning of libraries; bad things happen fast, he argues. Good things, in contrast, like reforestation, the growth of a child, the maturing of an adult, or the building of library, happen slow. Today’s world though happens on a faster and faster time scale – our “now” is a smaller and smaller increment of time. How, he wonders, can we make our society see the last ten thousand years as if it were last week, and the next ten thousand as if it were next week? How, in other words, can we give ourselves a long now?
The Clock of the Long Now is a collection of essays by Brand about this topic. Brand is an ecologist and environmental activist, including running the Whole Earth Catalog and being instrumental in having NASA release the first picture of Earth as seen from space, believing it could symbolize our shared destinies. Today, he is a co-founder of the Long Now Foundation, devoted to the issues The Clock of the Long Now raises.
For our world to survive, he argues, we must think and compete on 6 different time scales. Over the scale of years, individuals compete; over decades, families; over centuries, tribes or nations; over millennia, culture; over tens of millennia, species; and over eons, the whole web of life on our planet. Thinking on these scales means we can identify and work to preserve what really matters.
Unfortunately, as he points out, “the great problem with the future is that we die there.” It can be difficult to mentally immanentize the future. To help, he has a number of suggestions, including writing dates in five digits (02013, not 2013), increasing history education among all professions, and following James Lovelock’s proposal of writing a start-up manual for civilization, from making fire through ancient genetic design to modern biotech.
As with any collection of essays, any given reader will like some essays and dislike others. Overall, however, this book, and Brand’s foundation, form a powerful message. We can still read Galileo’s technical correspondence from the 1590s, but not the correspondence that launched AI research in the 1960s, because the electronic storage has decayed. What does that say about what we’re leaving to future generations? I’m not sure Brand knows the answer, and I certainly don’t, but the question is one that is too often lost in the babble of the present.
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