Quotes from Sebastian Junger

To make matters worse, politicians occasionally accuse rivals of deliberately trying to harm their own country—a charge so destructive to group unity that most past societies would probably have just punished it as a form of treason.

When a person does something for another person—a prosocial act, as it's called—they are rewarded not only by group approval but also by an increase of dopamine and other pleasurable hormones in their blood. Group cooperation triggers higher levels of oxytocin, for example, which promotes everything from breast-feeding in women to higher levels of trust and group bonding in men.

The problem with fear, though, is that it isn't any one thing. Fear has a whole taxonomy—anxiety, dread, panic, foreboding—and you could be braced for one form and completely fall apart facing another.

As people come together to face an existential threat, Fritz found, class differences are temporarily erased, income disparities become irrelevant, race is overlooked, and individuals are assessed simply by what they are willing to do for the group.

But in any society, leaders who aren't willing to make sacrifices aren't leaders, they're opportunists, and opportunists rarely have the common good in mind. They're easy to spot, though: opportunists lie reflexively, blame others for failures, and are unapologetic cowards.

What catastrophes seem to do—sometimes in the span of a few minutes—is turn back the clock on ten thousand years of social evolution. Self-interest gets subsumed into group interest because there is no survival outside group survival, and that creates a social bond that many people sorely miss.

Civilians balk at recognizing that one of the most traumatic things about combat is having to give it up. War is so obviously evil and wrong that the idea there could be anything good to it almost feels like a profanity.

Studies from around the world show that recovery from war—from any trauma—is heavily influenced by the society one belongs to, and there are societies that make that process relatively easy. Modern society does not seem to be one of them.

We are not good to each other. Our tribalism is to an extremely narrow group of people: our children, our spouse, maybe our parents. Our society is alienating, technical, cold, and mystifying. Our fundamental desire, as human beings, is to be close to others, and our society does not allow for that.

Wealth is supposed to liberate us from the dangers of dependency but quickly becomes a dependency in its own right. The wealthier we are, the higher our standard of living and the more - not less - we depend on society for our safety and comfort. [,,] Poverty is its own cruel trap but still raises questions about whether we own our possessions or are owned by them.

self-determination theory, which holds that human beings need three basic things in order to be content: they need to feel competent at what they do; they need to feel authentic in their lives; and they need to feel connected to others. These values are considered "intrinsic" to human happiness and far outweigh "extrinsic" values such as beauty, money, and status.

So how do you unify a secure, wealthy country that has sunk into a zero-sum political game with itself?

At the heart of most stable governments is a willingness to share power with people you disagree with--and may even hate.

A deep and enduring economic crisis like the Great Depression of the 1930s, or a natural disaster that kills tens of thousands of people, might change America's fundamental calculus about economic justice. Until then, the American public will probably continue to refrain from broadly challenging both male and female corporate leaders who compensate themselves far in excess of their value to society. That

Two of the behaviors that set early humans apart were the systematic sharing of food and altruistic group defense. Other primates did very little of either but, increasingly, hominids did, and those behaviors helped set them on an evolutionary path that produced the modern world. The earliest and most basic definition of community—of tribe—would be the group of people that you would both help feed and help defend.

Construction workers are more important to everyday life than stockbrokers and yet are far lower down the social and financial ladder.

Humans evolved in a world where nothing moved two thousand miles an hour, so there was no reason for the body to be able to counter that threat, but the brain still had to stay ahead of the game. Neurological processes in one of the most primitive parts of the brain, the amygdala, happen so fast that one could say they compete with bullets.

occur. A rampage shooting has never happened in an urban ghetto, for example; in fact, indiscriminate attacks at schools almost always occur in otherwise safe, predominantly white towns. Around half of rampage killings happen in affluent or upper-middle-class communities, and the rest tend to happen in rural towns that are majority-white, Christian, and low-crime.

Whatever the technological advances of modern society—and they're nearly miraculous—the individualized lifestyles that those technologies spawn seem to be deeply brutalizing to the human spirit.

Unfortunately, for the past decade American soldiers have returned to a country that displays many indicators of low social resilience. Resources are not shared equally, a quarter of children live in poverty, jobs are hard to get, and minimum wage is almost impossible to live on. Instead of being able to work and contribute to society—a highly therapeutic thing to do—a large percentage of veterans are just offered lifelong disability payments.

First agriculture, and then industry, changed two fundamental things about the human experience. The accumulation of personal property allowed people to make more and more individualistic choices about their lives, and those choices unavoidably diminished group efforts toward a common good.

they may have a harder time achieving the three pillars of self-determination—autonomy

Poor people are forced to share their time and resources more than wealthy people are. And as a result, they live in closer communities. Inter-reliant poverty comes with its own stresses, and certainly isn't the American ideal, but its much closer to our evolutionary heritage than affluence. A wealthy person who has never had to rely on help and resources from his community is leading a privileged life that falls way outside more than a million years of human experience.

Unlike criticism, contempt is particularly toxic because it assumes a moral superiority in the speaker.