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Famous Sebastian Junger Quotes

“Poverty is its own cruel trap but still raises questions about whether we own our possessions or are owned by them. Somewhere in the middle of Pennsylvania we saw a man who had tied the handle of a snow shovel to his belt and then piled all his belongings onto the blade, which sledded along behind him. Depending on your perspective he was either the freest man in the country or just the poorest.”

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Book:Freedom
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“Hunter-gatherers are generally spared opportunistic leadership because the gap between rich and poor is so narrow—not surprising in economies that don't use currency or stockpile food. As soon as food can be monopolized, though, hunter-gatherers become just as unfair and stratified as everyone else. Archaeological evidence from across the Pacific Northwest indicates that some Native communities figured out how to restrict access to riverine salmon fisheries and quickly institute a powerful elite that built large houses, kept slaves, and passed wealth from generation to generation. But most Native peoples lived off the land in a way that could not be monopolized. A survey of several hundred tribes native to North America found that nearly 90 percent of the ones with no large food surpluses also had no political inequality. Conversely, social stratification was found in almost 90 percent of tribes that did stockpile food or monopolize its production.”

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Book:Freedom
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“The distribution of income in a society is called the 'Gini coefficient,' named after an Italian sociologist named Corrado Gini, who published a paper on the topic in 1912. A society where one person earns all the money and everyone else earns none, effectively has a Gini coefficient of 1.0; and a society where everyone earns the same amount has a coefficient of zero. Neither is desirable. Moderate differences in income motivate people because they have a reasonable chance of bettering their circumstances, and extreme differences discourage people because their efforts look futile. A study of 21 small-scale societies around the world found that hunter-gatherers like the Hadza—who presumably represent the most efficient possible system for survival in a hostile environment—have Gini coefficients as low as .25. In other words, they are far closer to absolute income equality than to absolute monopoly. Because oppression from one's own leaders is as common a threat as oppression from one's enemies, Gini coefficients are one reliable measure of freedom. Hunter-gatherer societies are not democracies—and many hold women in subordinate family roles—but the relationship between those families and their leaders is almost impervious to exploitation. In that sense, they are freer than virtually all modern societies. According to multiple sources, including the Congressional Budget Office, the United States has one of the highest Gini coefficients of the developed world, .42, which puts it at roughly the level of Ancient Rome. (Before taxes, the American Gini coefficient is even higher—almost .6—which is on par with deeply corrupt countries like Haiti, Namibia, and Botswana.) Moreover, the wealth gap between America's richest and poorest families has doubled since 1989. Globally, the situation is even more extreme: several dozen extremely rich people control as much wealth as the bottom half of humanity—3.8 billion people.”

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Book:Freedom
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“It's tempting to imagine that economic injustice destabilizes societies to the point where they collapse and have to reform themselves, but the opposite appears to be true. Countries with large income disparities, such as the United States, are among the most powerful and wealthy countries in the world, perhaps because they can protect themselves with robust economies and huge militaries. They're just not very free. Even societies with income disparities that are truly off the chart—medieval Europe had a Gini coefficient of .79—are relatively stable until a cataclysmic event like the plague triggers a radical redistribution of wealth. During the last decades, progressive reforms have reduced the Gini coefficient—and stabilized the economies—in many Latin American countries. From every standpoint—morally, politically, economically—such reforms are clearly the right things to do. But throughout the great sweep of human history, egalitarian societies with low Gini coefficients rarely dominate world events. From the Han Dynasty of Ancient China to the Roman Empire to the United States, there seems to be a sweet spot of economic injustice that is moderately unfair to most of its citizens but produces extremely powerful societies. Economist Walter Scheidel calculates that 3,500 years ago, such large-scale states controlled only 1 percent of the Earth's habitable landmass but represented at least half the human population. By virtually any metric, that's a successful society. 'For thousands of years, most of humanity lived in the shadow of these behemoths,' Scheidel writes. 'This is the environment that created the 'original one percent,' made up of competing but often closely intertwined elite groups.' The question, then, is how do ordinary people protect their freedom in the face of such highly centralized state control?”

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“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.”

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Book:Tribe: On Homecoming and Belonging
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“Women tend to act heroically within their own moral universe, regardless of whether anyone else knows about it - donating more kidneys to nonrelatives than men do, for example. Men, on the other hand, are far more likely to risk their lives at a moment's notice, and that reaction is particularly strong when others are watching, or when they are part of a group.”

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Book:Tribe: On Homecoming and Belonging
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“While most people will defend their families without a second thought, dying for any idea usually requires giving ordinary people an extraordinary sense of purpose, and both national suffering and God do that nicely. None of that will help, though, if leaders aren't prepared to make huge sacrifices as well. An insurgency or political movement with leaders who refuse to suffer the same consequences as everyone else is probably doomed. Unfair hierarchies destroy motivation, and motivation is the one thing that underdogs must have more of than everyone else.”

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Book:Freedom
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“[H]uman size and strength are not great predictors of who is going to win a fight . . . In mixed martial arts, which integrates all forms of fighting into something that is probably very closer to primordial combat, smaller fighters win about half the time against larger ones . . . The reason size and strength do not absolutely determine outcome is that tactics play a huge role in human conflict. The central conundrum of fighting is that you cannot dominate your opponent without attacking him, but attacking him ruins your defense and opens you up to counterattack . . . In addition to leaving you momentarily vulnerable, attacking uses up a lot of energy.”

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Book:Freedom
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“The perceptive power of the brain in this undirected mode is so strong that it seems to border on a kind of telepathy. Test subjects can tell winning poker hands, for example, by watching two-second clips of professional players moving their chips to the center of the table to place a bet. Players with winning hands were almost imperceptibly smoother and looser in their body movements. (Their faces were unobservable in the study. A separate study found that facial expression—which is easy to mask—did not help observers judge the strength of a hand at all.) And the same is true of athletes: If you show basketball players a brief video of fellow players taking a free throw, roughly two-thirds of the time they can determine whether or not he will make the shot, based solely on the movement of the arm. There is something about grace that tells athletes what is about to happen. In short, quicker, more efficient movement gives small fighters an advantage over large ones, and unconscious perceptions allow them to see punches before they have been launched. Were either not true, larger fighters would regularly crush small ones, but they don't. This allows humans to confront or disobey the largest male in the group, which is a departure from millions of years of primate evolution.”

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Book:Freedom
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“Stripped to its essence, combat is a series of quick decisions and rather precise actions carried out in concert with ten or twelve other men. In that sense it’s much more like football than, say, like a gang fight. The unit that choreographs their actions best usually wins. They might take casualties, but they win. That choreography—you lay down fire while I run forward, then I cover you while you move your team up—is so powerful that it can overcome enormous tactical deficits. There is choreography for storming Omaha Beach, for taking out a pillbox bunker, and for surviving an L-shaped ambush at night on the Gatigal. The choreography always requires that each man make decisions based not on what’s best for him, but on what’s best for the group. If everyone does that, most of the group survives. If no one does, most of the group dies. That, in essence, is combat.”

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Book:War
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“I know what coming back to America from a war zone is like because I’ve done it so many times. First, there’s a kind of shock at the comfort and affluence that we enjoy, but that is followed by the dismal realization that we live in a society that is basically at war with itself. People speak with incredible contempt about, depending on their views: the rich, the poor, the educated, the foreign born, the President, or the entire US government. It is a level of contempt that is usually reserved for enemies in wartime except that now it is applied to our fellow citizens. Unlike criticism, contempt is particularly toxic because it assumes a moral superiority in the speaker. Contempt is often directed at people who have been excluded from a group or declared unworthy its benefits. Contempt is often used by governments to provide rhetorical cover for torture or abuse. Contempt is one of four behaviors that, statistically, can predict divorce in married couples. People who speak with contempt for one another will probably not remain united for long.”

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Book:Tribe: On Homecoming and Belonging
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“Western society is so unappealing. On a material level, it is clearly more comfortable and protected from the hardships of the natural world. But, as societies become more affluent they tend to require more, rather than less, time and commitment by the individual, and it's possible that many people feel that affluence and safety simply aren't a good trade for freedom.”

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Book:Tribe: On Homecoming and Belonging
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“There is some evidence that average wave heights are slowly rising, and that freak waves of eighty or ninety feet are becoming more common. Wave heights off the coast of England have risen an average of 25 percent over the past couple of decades, which converts to a twenty-foot increase in the highest waves over the next half century. One cause may be the tightening of environmental laws, which has reduced the amount of oil flushed into the oceans by oil tankers.”

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“My reporting in Africa wouldn't be political per se, but it's certainly the point of my reporting - and of a lot of other reporters I know: Human suffering is bad, and if reporting stories about it brings it to light and someone does something, that's part of the point of journalism. And it's a thin line between that and activism, and you have to be careful about that.”

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“Ironically, though our society of affluence brings safety and stability, it doesn't bring psychological health. As wealth goes up, suicide and depression rates tend to go up. I read one study that compared women in North America with women in Nigeria, and the group with the highest rates of depression was urban North American women, which is the wealthiest. Now, there are obviously huge stresses that come with poverty, but the poorer the society, the more collaborative people have to be.”

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“One interesting thing I found was that if you take an affluent modern society and collapse it during a crisis, like a war or a natural disaster, people begin relating in a more ancient, organic way. They're functioning in small interdependent groups and putting others first. And another irony is that even in terrible times, cooperating makes people feel good.”

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“The most profound question is, "What would I risk dying for?" The natural answer is "for my family." But for most of history, we didn't live in families. We lived in small communities that gave us our sense of safety and place in the world, so the natural answer would be "for my people." The blessing and the tragedy of modern life is that we don't need our community to survive anymore. When we lose that idea, we lose a sense of who we are.”

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“Soldiers join the military to serve their country, but when bullets are flying, it's hard to fight for an abstract notion like patriotism. They're fighting for the people standing next to them, and it doesn't matter who's a Republican or a Democrat, or who's black or white or Christian or Muslim or gay or straight. If Congress and all Americans could manage to ignore those differences, we would have a perfect country, but somehow we cannot rise to that level of nobility.”

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“I would never want to pass a law limiting freedom of speech, but that doesn't mean we have to condone statements that undermine basic national unity and respect. Imagine being asked to defend a country where some citizens say the man in the White House isn't their president. Or a major presidential contender accuses the commander in chief of not even being a U.S. citizen. Those kinds of statements erode trust in our democracy, and it's up to both parties to publicly reject them. We have to restore confidence that we are a nation that loves and believes in itself.”

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“Right now, America doesn't ask us to do anything besides pay taxes. We don't even have to vote. But as psychologists will tell you, when you have to sacrifice for something, you value it more. What about national service for young people? Everybody between 18 and 24 could spend a year or two working for this country in some capacity. It'd be an amazing thing. And it would mix this country racially, culturally, economically.”

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