From the Introduction: “We literally started building towns and, eventually, cities so that we could throw cooler parties.” [“literally”? really?]
Last sentence, Chapter 5 (How Bad Behaviour Saved Civilisation): “A douchebag lives in all of us, coded into our very genes. And we all owe that fuck-wind a great debt.”
This book lists a series of “vices”, examines them briefly, states that we are genetically structured to indulge in those vices, and that our civilisation developed as a result of that indulgence. In the historical searches for instances in the past, references to possible indulgence in some vices leads our intrepid author to investigate and experiment with original (or where these are not available, more or less equivalent) ingredients, in order to provide the reader with “recipes” which they can try at home, to replicate something equivalent to the original experience. Ten of the fifteen chapters of this book contain such recipes. Should a person find this approach irresponsible, there is no need to worry: the last sentence of this book urges the reader to “Enjoy your vices, but respect them, too.” — so it should all be okay then. Personally I think that those who think that it would be a good idea to try out these so-called recipes for themselves are merely making themselves potential candidates for achieving a distinction in any current nominations for the Darwin Awards.
There is an air of boyish insouciance about how Evans writes about these things, and this can be infectious. It is only if one tries to analyse his message that problems arise. Not the least of these problems is in arriving at what the definition of “vice” is. Evans includes music, coffee, sex, alcohol and drugs (mostly dealing with their hallucinatory qualities) as vices. Admittedly not every vice could be incorporated; but it is obvious from the entries provided that the term “vice” does not apply willy-nilly to every aspect of them. It appears that the word as Evans uses it is applicable only to those activities that someone else or some other group has identified as something to be controlled, or avoided, declared as dangerous, or banned. Thus, any form of societal rejection of these activities appears to be the basis of what determines something to be called a “vice” — and Evans’ response is that, since these activities are inherent in our genetic make-up, we should therefore reject such warnings and prohibitions, and instead wilfully indulge in them.
This verges more on a simple type of cynical anarchy against societal norms of any kind whatsoever. The individual, and individual freedom, seems to be claimed as superior and natural. But this appears to be a simplification of reality: innocence, natural curiosity, and ignorance of actual or potential harm, especially for the young and the naive, can and will have dire consequences. Surely part of the function of a responsible society is to reduce such dire consequences for the overall good — and this usually means that as a result individual liberties and freedoms might need to be curtailed during the early years of a person’s development until they reach maturity. Obviously such an approach does have problems associated with it, but it does not mean that we must therefore abrogate all responsibility in this regard. Of course Evans at least pays lip service to that aspect of responsibility, but the overriding message is “Don’t say No to any Vice; instead give it a go!”
Another problem lies in the selection and reporting of historical events as back-up to Evans’ overall thesis. This reportage can cover thousands of years of human development, and the instances referred to can only be minimal in detail; specific events and interpretations are cherry-picked “for the sake of the argument” — but again, that does not mean that the information thus provided (regardless of how amazing or interesting it might appear to be) necessarily represents the only interpretation that is available. The absence of any bibliography or Index only serves to make it all the more difficult to follow up on deeper understandings or interconnections between different subjects. Instead, what we are presented with serves only to create the illusion that a wide-ranging and deep analysis forms the basis of Evans’ argument — something which is far from the truth (in my opinion).
In the end, however, the same message is given over and over again: vices (however they might be defined) are innate in us, and indulgence in them is what our civilisation is about. Every one of the fifteen chapters in this book essentially argues the same identical point. But simple monotonous repetition of the same message does not make it necessarily true, educational or even illuminating. In the end I found the repetition of the same message tiresome and even tedious.
A final question: if, as the sub-title of the book tells us, bad behaviour builds civilisation, what, then, might good behaviour build?