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Frank Visser, graduated as a psychologist of culture and religion, founded IntegralWorld in 1997. He worked as production manager for various publishing houses and as service manager for various internet companies and lives in Amsterdam. Books: Ken Wilber: Thought as Passion (SUNY, 2003), and The Corona Conspiracy: Combatting Disinformation about the Coronavirus (Kindle, 2020).

Graeber & Wengrow vs. Wilber On the Dawn of Human Civilization

Frank Visser / ChatGPT-4o

Me to ChatGPT:

• What's the thesis of Graeber's and Wengrow's “The Dawn of Everything” and how was it received?
• How does it compare to Wilber's “Up from Eden”?
• Describe the content of The Dawn of Everything in greater detail.
• Please do the same for Up from Eden.
• How can both books, ambitious in scope, reach such different conclusions?
• Describe a conversation between Graeber and Wilber about their key differences.
• What other popular science books cover this territory?

ChatGPT:

What's the thesis of Graeber's and Wengrow's “The Dawn of Everything” and how was it received?

Thesis of The Dawn of Everything: David Graeber and David Wengrow's The Dawn of Everything: A New History of Humanity challenges traditional narratives about the development of human societies. The book's central thesis is that early human history was much more diverse and flexible than commonly portrayed. Specifically, they argue against the view that human societies evolved in a linear progression from small, egalitarian hunter-gatherer groups to hierarchical, agricultural states. Instead, they propose that early societies experimented with a wide variety of social structures, political organizations, and ways of living, often consciously choosing between different forms of governance and hierarchy.

The book critiques the idea that inequality and hierarchy are inevitable consequences of the development of agriculture and large-scale societies. It suggests that prehistoric peoples were capable of sophisticated political thought and actively debated their social organization, meaning early humans were not passive victims of environmental or technological determinism. Graeber and Wengrow call for a reassessment of human history that emphasizes freedom, choice, and the possibility of alternative futures.

Reception:

The Dawn of Everything received widespread attention, with reviews ranging from high praise to criticism. Here's a summary of key reactions:

Praise for Ambition and Scope: Many scholars and readers appreciated the book's ambition, its challenging of established historical and anthropological narratives, and its breadth in combining evidence from archaeology, anthropology, and history. They particularly praised Graeber and Wengrow for bringing lesser-known archaeological findings to light and for questioning long-held assumptions about the inevitability of state formation and social inequality. Some reviewers called it a paradigm-shifting work that opens up new possibilities for understanding human history.

Criticism of Evidence and Interpretation: Critics argued that Graeber and Wengrow sometimes overstate their case or cherry-pick evidence to support their thesis. Some archaeologists and historians contended that the book relies on speculative interpretations of the evidence, particularly in its depictions of prehistoric societies as being consciously engaged in political debates. Others questioned whether the diverse and flexible forms of social organization they describe are as widespread as the book suggests.

Challenge to Conventional Narratives: The book's attack on the traditional "narrative of progress" resonated with many readers, especially those interested in social justice, as Graeber was a well-known activist. However, some reviewers felt that the authors did not fully develop alternative theories to replace the ones they criticized, leaving some questions unanswered.

Impact on Public Discourse: Outside of academic circles, The Dawn of Everything found a receptive audience among those interested in anarchist thought, alternative social theories, and critiques of capitalism. It sparked discussions about how the past can influence modern ideas about freedom, democracy, and inequality, making the work significant in current debates on societal structure.

Overall, while the book's reception was mixed in academic circles, its broader cultural and intellectual impact was significant, pushing readers to rethink the possibilities of human history and social organization.

How does it compare to Wilber's “Up from Eden”?

David Graeber and David Wengrow's The Dawn of Everything and Ken Wilber's Up from Eden both address the development of human societies and consciousness, but they do so from fundamentally different perspectives, both in terms of methodology and philosophical orientation. Here's a comparison of the two works:

1. Core Thesis and Framework:

Graeber and Wengrow's The Dawn of Everything (2021):

Thesis: Graeber and Wengrow reject linear narratives of societal progression (from primitive hunter-gatherers to complex civilizations) and argue that early human societies were highly diverse, flexible, and experimental. They posit that prehistoric humans consciously chose different social arrangements and were not locked into hierarchical, state-based models of governance once agriculture began.

Framework: This book is rooted in anthropology and archaeology, with a focus on material evidence and social theories about human history. It challenges deterministic views of human development and promotes a vision of human history based on agency, freedom, and political choice.

Key Argument: Hierarchy, inequality, and the rise of states were not inevitable outcomes of technological and agricultural advancement; societies had options and made choices. Humans were politically conscious much earlier than previously thought, debating and organizing themselves in various ways.

Ken Wilber's Up from Eden (1981):

Thesis: Wilber's work explores the evolution of human consciousness from a spiritual and psychological perspective. He presents human development as a process of increasing complexity and spiritual growth, moving from a primal state of unconscious unity with nature to higher stages of self-awareness, culture, and enlightenment.

Framework: Wilber's framework is influenced by transpersonal psychology, integral theory, and evolutionary spirituality. He draws on a wide range of disciplines (psychology, philosophy, religion) and posits a hierarchical, developmental view of human consciousness, where each stage builds on and transcends the previous one.

Key Argument: Human history represents an unfolding of consciousness, where different eras correspond to different stages of psychological and spiritual development. Wilber sees this as a teleological process, aiming toward greater self-awareness, integration, and spiritual realization.

2. View of Human History:

The Dawn of Everything:

Non-linear History: Graeber and Wengrow challenge the view that human societies developed in a predictable or inevitable sequence (e.g., hunter-gatherers ? agriculture ? cities ? states). They argue for the complexity and variety of early human societies, rejecting the notion that civilization naturally leads to hierarchy or domination.

Political Freedom and Social Experimentation: The authors emphasize that prehistoric peoples had agency and could consciously choose how to organize themselves, experimenting with different models of governance (egalitarian, hierarchical, seasonal shifts in power structures).

Up from Eden:

Developmental Stages: Wilber takes a more hierarchical and evolutionary view of human history, suggesting that societies and individuals progress through stages of consciousness (e.g., archaic, magic, mythic, rational, and integral levels). These stages are seen as progressively more sophisticated, with later stages embodying greater spiritual and psychological maturity.

Evolution of Consciousness: Wilber views the development of human societies as a process driven by the evolution of consciousness. He interprets early human societies as operating on lower levels of awareness and sees modernity as a step toward higher consciousness.

3. View of Progress and Human Potential:

The Dawn of Everything:

Anti-Progress Narrative: Graeber and Wengrow are critical of the idea of inevitable "progress" in human history. They argue that the idea of progress is a myth that often justifies inequality, domination, and the formation of states. Instead, they highlight periods in history when people actively resisted hierarchy and lived in egalitarian societies.

Freedom and Possibility: They emphasize human creativity, freedom, and the ability to rethink societal structures, advocating for a future that draws lessons from the diverse social experiments of the past.

Up from Eden:

Spiritual Progression: Wilber's view is strongly pro-progress, but his idea of progress is spiritual and psychological rather than strictly material. He argues that humanity's ultimate potential is to reach higher states of consciousness, where spiritual integration and self-realization are achieved.

Hierarchical Development: Wilber sees a teleological purpose in human history, where the journey is toward greater unity, wisdom, and enlightenment, following an inner progression from primitive consciousness to advanced spiritual awareness.

4. Methodology and Evidence:

The Dawn of Everything:

Interdisciplinary, Empirical: Graeber and Wengrow rely heavily on archaeological findings, anthropological studies, and historical data. They critique Eurocentric and deterministic historical models, advocating for a more complex understanding of early societies that includes diverse ways of living and governing.

Political Focus: The book is heavily focused on social and political arrangements, questioning assumptions about the origins of inequality and emphasizing that early societies had political agency and awareness.

Up from Eden:

Philosophical, Psychological: Wilber's approach is more philosophical and metaphysical, drawing on Jungian psychology, mysticism, and spiritual traditions. He is less concerned with material evidence (archaeology or anthropology) and more focused on the inner evolution of consciousness as the driving force behind historical and societal changes.

Evolutionary Focus: His work frames human history as an upward, evolutionary trajectory where spiritual growth and psychological development are the central concerns.

5. Reception and Impact:

The Dawn of Everything:

Controversial in Academia: The book sparked debate in anthropological and archaeological circles, with some praising its challenge to established narratives, while others criticized its selective use of evidence or speculative interpretations. Its political implications resonated strongly with readers interested in social justice, anarchism, and critiques of capitalism.

Cultural Impact: The book's message of human freedom and the possibility of alternative futures has had significant influence in discussions about modern governance, inequality, and democracy.

Up from Eden:

Impact on Integral Theory: Wilber's work has had a lasting influence in the fields of transpersonal psychology, spirituality, and integral theory. His hierarchical, evolutionary model of consciousness is central to his larger body of work and has attracted a dedicated following, though it has been critiqued for being overly reductionist or speculative.

Spiritual Appeal: The book found a receptive audience among those interested in spiritual development and psychological evolution, though it is less grounded in empirical evidence compared to The Dawn of Everything.

Conclusion:

While both books address the broad sweep of human history, they operate from very different paradigms. The Dawn of Everything is a materialist, anthropological critique of historical determinism and hierarchy, whereas Up from Eden is a spiritual, developmental vision of history driven by the evolution of consciousness. Graeber and Wengrow are skeptical of hierarchical narratives, while Wilber embraces them as stages in a cosmic, spiritual progression. Both challenge traditional views, but in nearly opposite ways—Graeber and Wengrow emphasize freedom and diversity in human choices, while Wilber emphasizes a unified trajectory toward higher states of awareness.

Describe the content of The Dawn of Everything in greater detail.

The Dawn of Everything: A New History of Humanity by David Graeber and David Wengrow is an ambitious reexamination of the development of human societies. It challenges conventional narratives about the origins of inequality, the state, and civilization. Here's a detailed breakdown of the book's content:

1. Opening and Central Critique of Historical Narratives

The book opens by critiquing the dominant historical narrative that human societies have followed a linear trajectory:

Traditional View: Societies evolved from simple, egalitarian hunter-gatherer groups, to hierarchical agricultural societies, and eventually to complex, stratified states with institutions of inequality and bureaucracy.

Graeber and Wengrow's Thesis: This standard view, they argue, is deeply flawed and Eurocentric. Instead, early human societies were far more diverse and flexible, consciously experimenting with a wide range of social, political, and economic structures. There is no "inevitable" progression from egalitarianism to hierarchy, or from foraging to farming to state-building.

The authors argue that many modern ideas about early human history are influenced by Enlightenment thinkers like Thomas Hobbes and Jean-Jacques Rousseau, who framed human societies as having two main stages: either as "noble savages" or as corrupted by civilization. Graeber and Wengrow call for a reassessment of this binary thinking and propose that prehistoric societies were highly creative and capable of political thought.

2. Critique of the “Agricultural Revolution” as a Turning Point

One of the book's key arguments is a rethinking of the so-called Agricultural Revolution, which is typically seen as a watershed moment that led to the development of hierarchy and inequality. The authors challenge the notion that agriculture automatically led to the rise of centralized states and stratified societies.

They argue:

Agriculture's Gradual Emergence: The shift to agriculture was not a single event but rather a slow, varied process where different societies engaged in a mix of hunting, gathering, and farming. Some early agricultural societies were actually quite egalitarian, and some foraging societies had complex social hierarchies.

Reversals and Choices: Many societies shifted between modes of subsistence and social organization depending on the season, environment, or internal debates. Agriculture did not necessarily dictate the rise of permanent hierarchy or inequality. Early people made conscious choices about how to organize themselves politically and socially.

3. Rewriting the History of Inequality

The book devotes considerable attention to the history of inequality. Graeber and Wengrow argue that:

Inequality is not an inevitable outcome of human development. The assumption that complex societies must be hierarchical and unequal is deeply ingrained in modern thinking but is not supported by the archaeological record.

Many early cities and large societies were egalitarian or had non-coercive forms of governance. For instance, they point to societies that had centralized leadership but without the economic stratification typical of later states.

Graeber and Wengrow explore a variety of societies that defy traditional expectations, such as:

Göbekli Tepe (Turkey): A complex site predating agriculture, showing that monumental architecture and complex social organization existed among hunter-gatherers.

Cahokia (North America): A large pre-Columbian city with evidence of temporary social hierarchies that may have fluctuated over time.

4. The Myth of the “State of Nature” and the Enlightenment Influence

A major theme in The Dawn of Everything is how the Enlightenment philosophers shaped modern thinking about human history, especially regarding the so-called state of nature:

Hobbes' and Rousseau's Legacy: Hobbes imagined a violent, brutish state of nature, while Rousseau presented early humans as noble savages living in harmony until the rise of private property. Graeber and Wengrow argue that these models, though influential, were based more on European fantasies and projections than on empirical evidence from early human societies.

Native American Influence on European Thought: The authors introduce the idea that Enlightenment thinkers were influenced by their interactions with Indigenous American societies, particularly through debates with Native American intellectuals. These societies, such as the Haudenosaunee (Iroquois), practiced forms of democracy and social freedom that fascinated European philosophers.

The authors claim that Native American critiques of European society—emphasizing freedom, equality, and the critique of coercive power—shaped the philosophical debates that led to modern ideas of liberty and democracy.

5. Diverse Forms of Social Organization

Graeber and Wengrow emphasize the diversity of social forms that existed before the rise of states:

Seasonal Sovereignty: Some early societies, such as those in the American Northwest and in Siberia, adopted different social structures depending on the season—egalitarian in some seasons, hierarchical in others. This challenges the idea that hierarchy or egalitarianism is a fixed state.

Complex Foragers and Egalitarian Cities: They argue that societies of foragers were often complex, and some urban societies, like those in the Indus Valley, show evidence of large populations living without clear evidence of hierarchical or state-based rule. These examples show that early humans actively experimented with different forms of governance.

6. Rethinking Freedom and Political Agency

A central theme of The Dawn of Everything is the idea of freedom in early human societies. The authors argue that humans in early societies were not passive victims of environmental or economic forces but were active agents, capable of debating and reorganizing their societies based on different conceptions of freedom.

They define three types of freedoms that early societies often enjoyed:

Freedom to move: The ability to migrate and join different communities.

Freedom to disobey: The right to reject orders or authority figures.

Freedom to reimagine society: The ability to collectively debate and restructure social arrangements.

The authors suggest that these freedoms are rare in modern societies, where state power and bureaucracy often limit the scope of human choice. They argue that by looking at past societies, we can better understand the potential for more egalitarian and liberated ways of living.

7. Alternatives to Statehood and Power

The book closes by suggesting that early human societies offer alternative models for organizing society today:

Rejection of Inevitable Statehood: Just because modern societies are built around centralized states doesn't mean this was or is the only way to organize complex societies.

The Need for Political Imagination: Graeber and Wengrow call for renewed political imagination, emphasizing that if people in the past could actively reimagine their social structures, then modern societies can too. The modern world is not the "end of history," and alternative futures are possible if we engage in a critical rethinking of social and political institutions.

Conclusion:

The Dawn of Everything is ultimately a call to rethink human history in a way that acknowledges the complexity and creativity of early human societies. Graeber and Wengrow aim to break the hold of deterministic narratives about the rise of inequality, hierarchy, and states. They propose that history offers lessons of human freedom, choice, and experimentation that could inspire new possibilities for organizing society today.

By challenging long-held assumptions, the book pushes readers to reconsider what is "inevitable" in human development and to see the past as a reservoir of untapped potential for alternative forms of social organization.

Please do the same for Up from Eden.

Up from Eden: A Transpersonal View of Human Evolution (1981) by Ken Wilber is a deeply philosophical and spiritual examination of human history. It integrates evolutionary psychology, religion, and mysticism, presenting a developmental model of human consciousness that unfolds in a series of stages. Wilber's approach is holistic, combining insights from various fields to argue that human history is ultimately the story of evolving consciousness moving toward greater spiritual and psychological maturity.

Here's a detailed breakdown of the book's content:

1. Introduction to the Evolution of Consciousness

Wilber's central premise in Up from Eden is that human history can be understood as the evolution of consciousness, moving from more primal, instinctual modes of awareness toward increasingly complex and self-aware forms of spirituality and integration. This evolution is not just biological, but also psychological and spiritual.

Core Idea: Humanity has evolved through different stages of consciousness, each with its own worldview, values, and psychological structures. These stages are hierarchical in the sense that higher stages transcend but include the lower ones. Wilber's framework is often referred to as "integral theory" or "holarchical", meaning that each stage encompasses the previous while adding new dimensions of awareness.

2. The Archaic and Magic Stages of Consciousness

Wilber begins by describing the archaic and magic stages of consciousness, which represent the earliest phases of human psychological development.

Archaic Stage: This is the most primitive form of consciousness, characterized by an undifferentiated state where there is little distinction between the self and the environment. Early humans in this stage existed in a state of unconscious unity with nature. Life was primarily about survival, and there was little in the way of individual identity or complex social structures.

Magic Stage: As human consciousness evolved, people began to see the world in terms of magic and animism. In this stage, early humans believed in the spiritual interconnectedness of all things, attributing agency to natural forces, animals, and spirits. The world was seen as alive, and humans attempted to influence it through rituals and magical practices. Wilber sees this stage as reflecting a pre-rational level of consciousness, where humans did not yet fully distinguish between self and other, subject and object.

Pre-Egoic Development: At these early stages, Wilber describes consciousness as pre-egoic, meaning that individuals do not yet have a strong sense of a separate, autonomous self. Human beings are still deeply embedded in the natural world and live in a kind of unconscious unity with it.

3. The Mythic Stage of Consciousness

Next, Wilber explores the mythic stage of consciousness, which arises as societies become more complex and human beings begin to develop a sense of individual selfhood.

Emergence of Myth and Religion: At the mythic level, humans start to create organized belief systems and structured religions. Myths serve as ways to explain the world and human existence, often involving gods, supernatural forces, and creation stories. This is the stage of early organized religions and mythical thinking.

Development of Ego: During the mythic stage, the ego begins to emerge. Humans start to see themselves as distinct individuals with personal identities, separate from the natural world. This is a crucial development, as it allows for the growth of personal responsibility, ethical systems, and social roles. However, this also marks a shift away from the unconscious unity with nature experienced in earlier stages.

Religious Institutions and Social Structures: As mythic consciousness develops, it becomes institutionalized in the form of early civilizations and organized religions. These societies often emphasize hierarchy, divine kingship, and social order based on mythic narratives (e.g., ancient Egypt, Mesopotamia). Wilber suggests that these societies are characterized by a combination of growing individualization and strong adherence to mythic explanations of the cosmos and society.

4. The Rise of the Mental-Egoic Stage

Wilber describes the next major phase of human development as the mental-egoic stage, which is marked by the rise of rational thought, individualism, and the beginnings of modern science and philosophy.

Mental-Egoic Consciousness: In this stage, human beings become fully aware of their individuality and develop the capacity for rational thinking and abstract reasoning. This represents a significant leap in the evolution of consciousness, as humans begin to question myths, use logic, and seek empirical knowledge about the world.

Break from Mythic Consciousness: The mental-egoic stage sees the breakdown of the mythic worldview as human beings increasingly rely on reason, observation, and logic to understand the world. This stage is typically associated with the Axial Age (around the first millennium BCE), when major philosophical and religious figures (such as the Buddha, Confucius, and the Greek philosophers) began to emerge, offering new ways of understanding the self and the cosmos.

Rise of Modernity: This stage continues into the modern era, culminating in the Enlightenment, the development of science, and the rise of individualism. Wilber views the mental-egoic stage as both a great achievement and a period of alienation, as humans become increasingly distanced from the natural world and from earlier forms of spiritual unity. The rise of rationality and materialism leads to great advances in knowledge but also creates a sense of existential disconnection.

5. The Problems of the Egoic Stage and the Modern World

While the mental-egoic stage is crucial for human development, Wilber identifies it as a double-edged sword:

Alienation and Fragmentation: The development of the ego and rational consciousness leads to an increasing sense of alienation from the natural world, the community, and the spiritual dimensions of life. Modern individuals experience existential angst, a sense of isolation, and a disconnection from deeper meanings and purpose.

Reductionism and Materialism: The rise of science and rationalism, while beneficial, often leads to a worldview that reduces reality to its material components, ignoring the spiritual or transpersonal aspects of existence. This is what Wilber calls flatland, where only the physical and mental realms are recognized, and the higher, spiritual dimensions of life are neglected.

6. The Higher Stages: Toward Transpersonal and Integral Consciousness

Wilber argues that humanity's evolutionary journey does not end with the mental-egoic stage. Instead, the next step in human development involves transcending the limitations of ego and rationality to embrace higher, transpersonal stages of consciousness.

Transpersonal Stages: These higher stages of consciousness go beyond the ego and reconnect individuals with the deeper spiritual dimensions of existence. Wilber describes them as trans-egoic rather than pre-egoic, meaning that they are more advanced than earlier stages like the magic and mythic stages, which lacked individual self-awareness.

Spiritual Awakening and Integration: The goal of human evolution, in Wilber's view, is to reach a state of integral consciousness where the individual transcends the ego but retains the achievements of earlier stages (rationality, individuality) while integrating them with a deeper sense of unity with the cosmos. This state is characterized by spiritual enlightenment, compassion, and wisdom, drawing on mystical traditions from both Eastern and Western religions.

Nondual Awareness: At the highest levels of spiritual evolution, individuals achieve what Wilber calls nondual awareness, where they experience the world as an interconnected whole, without the dualistic distinctions between self and other, subject and object, or spirit and matter. This is the ultimate goal of human consciousness—a return to unity, but at a higher, more conscious level than in the archaic or magic stages.

7. Critique of Modern Society and the Path Forward

Wilber critiques modern society for being stuck in the mental-egoic stage, which overemphasizes rationality and materialism while neglecting the spiritual dimensions of life. He believes that humanity must move beyond this stage to embrace an integral worldview, which acknowledges the value of rationality but also incorporates spirituality and deeper forms of consciousness.

Transcendence of Modernity: Wilber suggests that modernity, with its focus on reason, science, and individualism, is a necessary stage but one that has created a spiritual crisis. The challenge for contemporary society is to transcend this crisis by integrating the wisdom of ancient spiritual traditions with the achievements of modern thought.

Integral Vision: The final chapters of the book discuss the need for an integral vision that can unite the fragmented aspects of modern life. This includes recognizing the importance of spirituality, ecological consciousness, and the interdependence of all life. Wilber believes that this shift is essential for solving many of the existential and environmental crises that face humanity today.

Conclusion:

Up from Eden is a sweeping, transpersonal view of human evolution, framed around the development of human consciousness. Wilber traces the trajectory of humanity from its earliest, undifferentiated stages, through the development of myth, religion, and reason, to the modern era of rationality and individualism. He argues that the next phase of human evolution involves a transcendence of ego and a return to spiritual unity—but at a higher, more conscious level than ever before.

The book presents a spiritual and psychological framework for understanding history, emphasizing the interconnectedness of all life and the need for humans to evolve toward higher states of consciousness that integrate the best aspects of modernity with ancient spiritual wisdom. It challenges materialism and reductionism, advocating for a future where humanity achieves wholeness and enlightenment.

How can both books, ambitious in scope, reach such different conclusions?

Both The Dawn of Everything by David Graeber and David Wengrow and Up from Eden by Ken Wilber are ambitious in scope, aiming to reinterpret human history and evolution. However, they arrive at dramatically different conclusions due to their contrasting intellectual foundations, methodologies, and views on human development. Here are the key reasons why the two books, despite their broad ambitions, lead to such divergent conclusions:

1. Different Philosophical and Methodological Foundations

Graeber and Wengrow (Material and Anthropological Focus):

The Dawn of Everything is grounded in anthropology, archaeology, and material history. The authors focus on the evidence of how humans organized their societies over millennia, challenging long-held assumptions about the inevitability of social evolution leading to hierarchy and inequality. Their work emphasizes agency, diversity, and contingency in human history, showing that societies could make conscious choices about how to organize themselves, often rejecting centralization and hierarchy.

Graeber and Wengrow's approach is anti-teleological, meaning they reject the idea that history unfolds according to any inevitable progression (e.g., from primitive to advanced or from egalitarian to hierarchical). They critique the deterministic narratives that suggest humans were bound to develop complex states and inequalities.

Wilber (Psychological and Spiritual Evolution):

Up from Eden, by contrast, is rooted in philosophy, psychology, and spirituality. Wilber views human history through the lens of consciousness evolution, arguing that humanity progresses through distinct stages of psychological and spiritual development. His theory is deeply teleological, meaning that history is seen as a purposeful, upward journey toward greater self-awareness, enlightenment, and unity with the cosmos.

Wilber incorporates integral theory, positing that each stage of consciousness transcends and includes the previous ones, culminating in higher levels of spiritual and psychological realization. His perspective is holistic, attempting to synthesize scientific, religious, and mystical traditions into a coherent framework for understanding human development.

2. View of Human Nature and Freedom

Graeber and Wengrow (Human Creativity and Agency):

The Dawn of Everything presents humans as fundamentally creative and capable of agency. Rather than being driven by forces like biology, ecology, or economic systems, humans are seen as constantly experimenting with different forms of social, political, and economic organization. The book highlights how early humans often exercised freedom to reshape their societies, suggesting that inequality and hierarchy were conscious choices rather than inevitable outcomes of societal complexity.

Graeber and Wengrow focus on the diversity of human societies, emphasizing that early humans frequently oscillated between different modes of organization, sometimes rejecting hierarchical systems and sometimes embracing egalitarianism.

Wilber (Stages of Consciousness):

In contrast, Wilber views human history as a progression through predefined stages of consciousness. Human beings, in his framework, are driven by an innate desire to transcend lower levels of awareness and move toward higher spiritual realizations. Each stage of development is seen as part of a natural evolution, with individuals and societies collectively maturing toward greater unity and enlightenment.

Wilber's approach places less emphasis on human agency in the material world and more on the inner evolution of consciousness. Societies evolve because human consciousness evolves, moving from primal, undifferentiated states toward rational, egoic, and ultimately transpersonal states that transcend individualism.

3. Different Attitudes Toward Progress

Graeber and Wengrow (Skepticism Toward Progress):

One of the key arguments in The Dawn of Everything is a critique of the idea of linear progress. The authors question the notion that human societies have necessarily “progressed” from primitive to advanced, from egalitarian to hierarchical, or from simple to complex. They suggest that inequality and centralized power are not signs of progress but rather reflect specific choices and contingencies that some societies embraced while others rejected.

They also argue that modernity has not necessarily been an improvement over earlier forms of social organization. The book suggests that modern hierarchical states may have restricted certain freedoms that were more common in earlier societies, such as the freedom to disobey authority or move between social structures.

Wilber (Teleological View of Progress):

Wilber, on the other hand, embraces a clear teleological view of history, where human evolution is seen as a journey toward spiritual enlightenment and self-awareness. He sees each stage of consciousness as a form of progress, with higher stages representing more advanced and integrated forms of awareness. This progression is inevitable and purposeful in Wilber's framework, with human societies and individuals moving toward greater wholeness.

While Wilber critiques aspects of modernity (especially its materialism and alienation), he still views modern rational consciousness as an essential developmental stage. It is necessary to move beyond it, not reject it, by integrating it with higher forms of spiritual awareness.

4. Role of Hierarchy and State Formation

Graeber and Wengrow (Critique of Hierarchy and State):

In The Dawn of Everything, the authors critique the traditional narratives that see state formation and hierarchy as natural or necessary developments in human history. They argue that many early societies consciously rejected hierarchical forms of governance, choosing instead to experiment with forms of egalitarianism, seasonal leadership, or distributed power.

They also suggest that centralized states and bureaucracies were often a reduction in human freedom, and not necessarily a reflection of progress. For them, hierarchy is contingent and constructed, not an inevitable stage in human evolution.

Wilber (Hierarchy as Necessary Evolution):

Wilber takes a different approach, seeing hierarchy (or holarchy) as a necessary part of human evolution. He argues that each stage of consciousness is a form of progressive transcendence where higher levels of awareness naturally emerge and organize previous stages into more complex forms.

While Wilber is critical of the excesses of egoic hierarchies and modern materialist power structures, he believes that some forms of hierarchy are natural and positive, as they reflect the evolution toward more integrated and spiritually aware societies.

5. Treatment of Religion and Spirituality

Graeber and Wengrow (Cultural and Social Role of Religion):

In The Dawn of Everything, religion is often discussed in terms of its social and cultural functions, particularly how religious beliefs and rituals were used by early societies to organize themselves and create shared identities. Religion is analyzed as one of many ways that humans experimented with forms of governance, power, and belonging.

The authors do not view religion or spirituality as a key driver of human evolution. Instead, they focus on how different societies used religion for various political or social ends, often shifting between religious and non-religious modes of governance.

Wilber (Spiritual Evolution as Core):

For Wilber, spirituality is central to human evolution. He views religion not just as a cultural artifact but as a key indicator of consciousness development. As societies evolve, their religions reflect higher stages of spiritual awareness, moving from animism (magic consciousness) to organized religion (mythic consciousness) to mystical or nondual states (transpersonal consciousness).

Wilber's view is deeply spiritual and psychological, with the ultimate goal of evolution being a return to unity with the divine or cosmos. Religion, in this framework, is a map of human spiritual evolution, not just a tool for social organization.

Conclusion:

In summary, the fundamental differences between The Dawn of Everything and Up from Eden stem from their distinct worldviews and methodologies:

The Dawn of Everything emphasizes human agency, diversity, and the rejection of determinism, focusing on how early humans actively shaped their societies in myriad ways. Its critique of the idea of progress and state formation leads to a conclusion that inequality and hierarchy are not inevitable outcomes of societal development.

Up from Eden, on the other hand, presents human history as a spiritual and psychological evolution, with each stage of development representing progress toward greater self-awareness and spiritual enlightenment. Wilber's teleological view sees history as moving inevitably toward higher consciousness, where human beings transcend their egoic limitations and reconnect with the divine.

These different starting points—material and anthropological for Graeber and Wengrow, and psychological and spiritual for Wilber—lead to their divergent conclusions about the nature of human history and its ultimate trajectory.

Describe a conversation between Graeber and Wilber about their key differences.

Setting:

Graeber and Wilber are sitting in a small, well-lit room, perhaps at a philosophy and anthropology conference. The air is charged with intellectual energy. Graeber, with a touch of irreverence and a quick smile, leans back casually in his chair, while Wilber, serene but focused, maintains an air of quiet intensity. Both men respect each other's scope but are clearly aware of their profound disagreements.

David Graeber: Smiling, leaning forward slightly

"Ken, I've always admired how sweeping your view of history is. But I have to say, I think you've got it upside down. History isn't this preordained march toward higher states of consciousness. You're framing it as if we're all on some spiritual journey, moving toward enlightenment, but that misses the messy, contingent, and creative ways humans actually organize themselves. Our book is all about agency, how people have consciously shaped their societies in ways that don't fit any neat teleological progression."

Ken Wilber: Nods slowly, calm but with intent

"I understand your point, David. But I think what you're calling 'messy' is precisely the unfolding of a deeper structure. Evolution, whether biological, psychological, or spiritual, follows a trajectory. Each stage transcends and includes the previous one. Societies and individuals grow into higher stages of awareness—what begins in archaic consciousness, like your examples of early societies experimenting with egalitarianism, inevitably evolves into more complex structures. This isn't just a social choice; it's a reflection of consciousness development."

Graeber: Shakes his head, smiling wryly

"That's where we fundamentally disagree. You're describing evolution as if there's some invisible hand pushing us toward enlightenment. But look at the evidence. Many societies—ones we call 'primitive'—intentionally chose to avoid the traps of hierarchy and centralized authority. They weren't 'less evolved'; they were making conscious choices. And those choices show that humans aren't on some inevitable journey toward complexity or enlightenment—they're just choosing different ways to live. You're projecting a spiritual framework onto something that's really about freedom and creativity."

Wilber: Leaning forward, his hands steepled

"But isn't that choice itself part of the evolution of consciousness? The ability to choose how we organize our societies, whether hierarchically or not, reflects the development of self-awareness. Early humans, as you describe, moved from undifferentiated states to something more self-conscious, even if they chose what you call 'egalitarian' modes of organization. That choice was only possible because they reached a level of development where they could reflect on themselves and their surroundings. This is the mental-egoic stage I talk about."

Graeber: Raises an eyebrow, chuckling

"Reflective, sure. But you're still assuming there's some overarching direction. What if people were simply refusing the path you say we're on? Many societies saw what hierarchy and centralized power looked like and rejected it. The idea that we're always moving toward something more 'advanced'—that's just a modern myth. In fact, some of the most 'developed' societies were more coercive, more controlling. You call it progress; I call it people losing freedoms they once had."

Wilber: Pauses, thoughtful

"Freedom and coercion—yes, there are dark sides to every stage. But my point isn't that every step is morally better; it's that each step opens up more dimensions of experience. In earlier stages, people may have had certain freedoms, but they didn't have the complex individual self-awareness that later stages offer. The rational, mental-egoic stage has its downsides—alienation, materialism—but it also creates the potential for higher integration. You see loss of freedom; I see the potential for transcendence."

Graeber: Sighs, shaking his head with an amused smile

"That's the trap of progress narratives, Ken. You're always looking at it as a journey upward. But that ignores the diversity of human experience. What you call 'primitive' societies, for example, had an incredible richness of social forms—systems that encouraged seasonal shifts in governance, playful role reversals, or egalitarianism. Their ability to move between systems wasn't because they hadn't 'evolved' yet—it was a form of sophistication that modern, hierarchical societies can't even imagine. Sometimes, complexity means less freedom and more control, not greater consciousness."

Wilber: Leans back, eyes narrowing slightly as if considering something deeply

"I can see the value in that diversity, David. But that's what I mean by transcendence and inclusion. Those earlier forms of social organization aren't left behind—they're included and integrated as consciousness evolves. The fact that some societies can shift between forms is a sign of flexibility, but that doesn't change the fact that consciousness itself grows, expands, and moves toward unity. That's what I mean by the transpersonal—not a rejection of earlier freedoms, but an integration of them into something more."

Graeber: Shrugs, smiling

"Well, if by 'integration' you mean the state and its bureaucracies, I'm not so sure that's an improvement! But seriously, I get your point. The thing is, I don't see these societies as 'stuck' at earlier stages. They weren't waiting to evolve; they were experimenting with all kinds of forms of social innovation. What you see as steps on the path to higher consciousness, I see as societies making real choices about what kind of life they wanted to live. There's no trajectory, just possibilities—some that have been forgotten because we bought into the myth of linear progress."

Wilber: Nods, acknowledging the challenge

"I respect that view, David. But I still think you're focusing too much on the external forms of society and not enough on the internal development of consciousness. Even when societies reject hierarchy, they're part of a larger process of awakening. The story of humanity is about moving from unconsciousness to awareness, from separation to unity. Whether we call it progress or not, that's where I see us headed."

Graeber: Leans back, arms crossed, smiling

"Maybe. Or maybe we're heading in multiple directions at once, and the challenge is to remember that there's more than one way to live—even if we forget that from time to time."

Wilber: Smiles softly

"Perhaps. But I think we're still searching for the same thing: a way to understand where humanity is and where it's going. Whether it's through evolution or choice, we're both looking for the freedom to be more fully human."

Graeber: Laughs

"Now that's something we can agree on."

Wilber: Nods, smiling in return

"Indeed."

The conversation ends on a note of mutual respect. Both thinkers recognize that while they have radically different interpretations of human history, they share a commitment to understanding the full scope of human potential—whether through freedom, creativity, or evolving consciousness.

What other popular science books cover this territory?

Several popular science books explore similar territory to The Dawn of Everything and Up from Eden, examining the origins and development of human societies, consciousness, and civilization. These books often mix anthropology, psychology, sociology, and history to offer new perspectives on the human condition. Here are some notable ones:

1. Sapiens: A Brief History of Humankind by Yuval Noah Harari

Scope: Harari's book, much like The Dawn of Everything, covers the entirety of human history from the emergence of Homo sapiens to the modern era. It explores how cognitive, agricultural, and industrial revolutions shaped humanity.

Key Ideas: Harari focuses on how shared myths, such as religion, nationalism, and capitalism, have allowed humans to organize in large groups. He also emphasizes the power of human imagination in creating complex societies.

Connection: While not as focused on hierarchy and freedom as Graeber and Wengrow, Sapiens shares their wide-ranging historical scope and their interest in questioning established narratives about progress.

2. Guns, Germs, and Steel: The Fates of Human Societies by Jared Diamond

Scope: Diamond attempts to explain why certain societies developed advanced technology, complex institutions, and political systems while others did not. He emphasizes the role of geography, ecology, and the domestication of plants and animals in shaping human history.

Key Ideas: Diamond argues that environmental factors, rather than cultural superiority, drove the rise of complex societies. This book differs from The Dawn of Everything's focus on human agency and experimentation but similarly challenges the idea that Western civilization represents inevitable progress.

Connection: Diamond's environmental determinism contrasts with Graeber and Wengrow's view of human societies as making conscious decisions about how to organize themselves.

3. The Better Angels of Our Nature: Why Violence Has Declined by Steven Pinker

Scope: Pinker argues that, over time, humanity has become less violent, and the modern era represents a period of unprecedented peace and cooperation. He attributes this to the rise of state institutions, rationality, and Enlightenment values.

Key Ideas: The central argument is that modernity, especially the establishment of state powers and rule of law, has helped reduce violence. Pinker ties this to a broader narrative of progress, both moral and intellectual, that contrasts sharply with Graeber's skepticism of hierarchical states.

Connection: The Better Angels of Our Nature shares Wilber's belief in the long arc of human development as progress, but it is highly at odds with Graeber and Wengrow's thesis that state-building often reduces freedoms.

4. The Origins of Political Order: From Prehuman Times to the French Revolution by Francis Fukuyama

Scope: Fukuyama examines the evolution of political institutions, tracking how early human societies developed systems of governance, law, and bureaucracy. He covers a vast historical timeline, much like Graeber and Wengrow.

Key Ideas: Fukuyama explores the importance of strong centralized states and rule of law in maintaining social order. He emphasizes the evolutionary advantages of political hierarchies, seeing them as a necessary part of societal progress.

Connection: Fukuyama's views on the necessity of centralized political structures stand in sharp contrast to Graeber and Wengrow, who see the rise of hierarchy as one possible, but not inevitable, path that societies could take.

5. The Human Swarm: How Our Societies Arise, Thrive, and Fall by Mark W. Moffett

Scope: Moffett offers a biological and anthropological perspective on how human societies form, grow, and collapse, comparing human social behavior to that of other animals.

Key Ideas: Moffett argues that human societies are unique because of our ability to identify and cooperate with others on a large scale. He delves into the cognitive and social mechanisms that allow humans to live in such large, complex groups.

Connection: While more focused on the biological aspects of social organization, The Human Swarm complements The Dawn of Everything's exploration of how humans choose different forms of social structures. Moffett's interest in human flexibility echoes Graeber and Wengrow's emphasis on agency.

6. The Master and His Emissary: The Divided Brain and the Making of the Western World by Iain McGilchrist

Scope: McGilchrist explores the idea that the structure of the brain—particularly the relationship between the left and right hemispheres—has shaped the development of Western civilization and its emphasis on rationality, analysis, and control.

Key Ideas: McGilchrist argues that modern Western culture has been overly dominated by left-brain thinking (rational, analytical), leading to alienation and disconnection from more holistic, right-brain approaches to life. This aligns with Wilber's critique of modern materialism and the egoic mind.

Connection: McGilchrist's exploration of how cultural evolution is tied to modes of consciousness has strong parallels to Wilber's theories of consciousness development and the spiritual evolution of humanity.

7. Against the Grain: A Deep History of the Earliest States by James C. Scott

Scope: Scott critiques the standard narrative of early state formation, arguing that the creation of states was not an inevitable step in human progress but a development that often curtailed freedoms and introduced widespread coercion.

Key Ideas: Like Graeber and Wengrow, Scott argues that early humans did not necessarily move from "primitive" to "civilized" in a straightforward way. He shows how many people resisted state formation, and those who lived outside the state often enjoyed greater autonomy.

Connection: This book aligns closely with The Dawn of Everything, particularly in its skepticism about the supposed benefits of state formation and hierarchy. Both Scott and Graeber argue for more nuanced, non-linear accounts of early human societies.

8. The Prehistory of the Mind: The Cognitive Origins of Art, Religion, and Science by Steven Mithen

Scope: Mithen explores how the cognitive capacities of early humans—particularly the development of symbolic thinking—led to the emergence of art, religion, and science.

Key Ideas: Mithen examines the mental evolution of early humans, arguing that cognitive breakthroughs, such as the development of metaphor and abstract thought, played a key role in the formation of culture.

Connection: Like Wilber, Mithen ties human development to changes in consciousness, but from a more evolutionary and cognitive perspective. While Wilber emphasizes spiritual evolution, Mithen focuses on the cognitive mechanisms that allowed for cultural complexity.

9. Why We Cooperate by Michael Tomasello

Scope: Tomasello looks at the evolutionary roots of human cooperation, exploring how our ancestors evolved to live and work in cooperative groups.

Key Ideas: He argues that cooperative behavior is at the heart of human social evolution and that the capacity for shared intentionality distinguishes humans from other primates. Tomasello's work touches on questions of human nature and social organization.

Connection: While more focused on evolutionary psychology than historical anthropology, Tomasello's work on cooperation ties into discussions about how and why humans formed societies in different ways, complementing the themes of both The Dawn of Everything and Up from Eden.

10. Debt: The First 5,000 Years by David Graeber

Scope: This earlier work by Graeber examines the history of debt and its role in shaping economic and social relations throughout human history.

Key Ideas: Graeber argues that debt has always been a tool of social control and challenges the traditional economic narratives that portray debt as a neutral or natural aspect of human interaction. The book critiques capitalist economic systems and traces the power dynamics inherent in financial obligations.

Connection: Like The Dawn of Everything, Debt critiques mainstream historical narratives about progress and challenges assumptions about the inevitability of capitalist or hierarchical systems.

Each of these books engages with key questions about human evolution, societal development, consciousness, and the meaning of progress, offering a range of perspectives that either challenge or complement the frameworks laid out by Graeber and Wengrow in The Dawn of Everything or Wilber in Up from Eden.