Humankind: A Hopeful History

Rutger Bregman’s Humankind takes aim at one of the most enduring and cynical views of human nature: that humans are fundamentally self-interested, aggressive, and competitive. The book presents a counterargument based on an array of historical, psychological, and social evidence that suggests the opposite is true—that humans, in their core nature, are good.

This notion of innate goodness is not new, but what makes Bregman’s approach noteworthy is his multi-disciplinary reach. He pulls from anthropology, psychology, history, and current events to build a robust case. One of the most cited examples in the book is that of a “real-life Lord of the Flies” scenario. Contrary to William Golding’s famous novel, in which stranded children turn into savages, the real-life account showed that children isolated on an uninhabited island cooperated to survive and maintained a democratic form of governance. This story serves as a microcosm of Bregman’s central thesis, illustrating how, when left to their own devices, humans can rely on their inherent decency and collaborate rather than tear each other apart.

Bregman also draws on scientific research and experiments in various fields to support his stance. Studies in behavioral economics and psychology often reveal that people are much more willing to cooperate, even at a personal cost, than classic economic theories would predict. For instance, in the “Prisoner’s Dilemma,” a commonly cited game theory experiment, real-world outcomes frequently defy the selfish rationality that classical economics would predict. Many people choose cooperation over betrayal, emphasizing the presence of an innate moral compass.

Bregman often highlights the evolutionary advantages of goodness and cooperation. Rather than viewing Darwin’s “survival of the fittest” as a ruthless competition, Bregman interprets it as a call for collaborative survival. He mentions the example of early human societies, where cooperation in hunting, gathering, and protection was not just beneficial but essential for survival. Goodness, he says, is not a naive ideal but an evolutionary asset, hardwired into human biology.

In addition to challenging long-standing beliefs about human nature, this theme offers a new lens through which societal systems and policies can be evaluated and designed. If humans are innately good, the implications are profound. The innate goodness of humans would provide a foundation on which to build educational systems, corporate ethics, and social policies. Bregman urges readers to consider criminal justice systems centered around rehabilitation rather than punishment and education models that focus on fostering collaboration over competition.

Bregman also contrasts his views with philosophical doctrines that have propagated a more pessimistic view of human nature, like Thomas Hobbes’ theory in Leviathan (1651) that in a “state of nature” human life would be “solitary, poor, nasty, brutish, and short” (Hobbes, Thomas. Leviathan. Oxford at the Clarendon Press, 1651). Bregman challenges readers to take a second look at these long-held doctrines and question whether they have contributed to creating the very societal systems that perpetuate human suffering and inequality.

The theme of the Innate Goodness of Humans in Humankind invites readers to reevaluate their beliefs and assumptions. Its goal is not merely to offer a comforting view of human nature; rather, it emphasizes that this is not just an academic debate. Society’s views on human nature shape its laws, policies, and daily interactions. Bregman’s exploration of this theme is a call to action, urging people to design their systems and live their lives based on this more optimistic view of human capabilities. By doing so, humans can unlock the latent potential for greater fairness, justice, and collective well-being.