Closer to Zero

“The answer to the ultimate question of life, the universe, and everything is 42” Douglas Adams.

But to the question “Are we alone?”—the answer leans towards likely,”  ElsBob

In a recent systems-thinking thought experiment, researchers from Germany and the U.S. revisited the statistical “Hard Steps” model, originally proposed by Brandon Carter in 1983, which aimed to estimate the probability of intelligent life emerging. Carter’s model focused on rare biological milestones—such as photosynthesis and multicellularity—concluding that intelligent life should be exceedingly rare due to the improbability of these “hard steps.” 

In a February 2025 paper, Mills et al. propose a tweak to this framework. Rather than life’s progression depending on a handful of unlikely biological breakthroughs, they suggest Earth’s environmental evolution—marked by the presence of water, organic compounds, oxygen, and geochemical shifts—created a more gradual pathway toward complexity. They argue that these conditions didn’t so much lower the odds of each step but reframed life’s development as a cumulative process, softening the gauntlet of improbable hurdles envisioned by Carter. 

Is this new? Not entirely. The idea that life’s journey—from planetary formation to advanced neural systems, language, and sociocultural structures—unfolded as a process has roots in the 1950s, with pioneers like Urey and Miller. What’s novel in Mills et al.’s work is their integration of geological timelines and Bayesian reasoning to qualitatively soften the perceived improbability of life’s emergence, rather than delivering a fully quantitative overhaul of the Hard Steps model. Where Carter’s framework likened intelligent life to finding a unicorn, this tweak nudges it from “highly improbable” to “slightly less than highly improbable.” 

Now, the fun part—calculating the odds of a planet fostering life advanced enough for Alan Turing to deem it intelligent. 

The “witch’s cauldron” of variables for simple life might include (though not exhaustively): a planet in the habitable zone, liquid water, organic molecules, self-replicating systems, protocell formation, anaerobic metabolism, photosynthesis, aerobic respiration, multicellularity, geochemical cycles, plate tectonics, ocean currents, atmospheric dynamics, natural radiation, planetary stability, appropriate size and gravity, and a protective magnetic field—plus, perhaps, a partridge in a pear tree. Estimating these probabilities is speculative, but let’s assume a rough combined probability for simple life emerging on a suitable planet. Using reasonable constraints, Grok 3 might estimate this at approximately 1 in 1 billion (10⁻⁹). 

The leap to sentient, intelligent life adds further layers: advanced neural systems, social organization, cultural evolution, time, and a dash of random chance. These additional factors could reduce the odds by another factor of 1,000, shifting the probability to between 1 in 1 trillion (10⁻¹²) and 1 in 1 quadrillion (10⁻¹⁵). These are back-of-the-envelope figures, grounded in the spirit of the thought experiment rather than precise data. 

To make these abstract numbers relatable, let’s scale them to the universe and our galaxy. Current estimates suggest the observable universe contains roughly 100 billion galaxies (10¹¹), each with an average of 100 million stars (10⁸). Assuming 3 planets per star (a conservative guess based on exoplanet studies), that yields approximately 3 × 10¹⁹ planets—30 quintillion—across the universe. In the Milky Way, with 100 billion stars (10¹¹), we might estimate 300 billion planets (3 × 10¹¹). 

Applying the probabilities: 

Simple life in the universe: At 1 in 1 billion (10⁻⁹), roughly 3 × 10¹⁰ planets—30 billion—might host simple life. 

Intelligent life in the universe: At 1 in 1 trillion (10⁻¹²) to 1 in 1 quadrillion (10⁻¹⁵), between 30 million (3 × 10⁷) and 30,000 (3 × 10⁴) planets might harbor intelligent life. 

Simple life in the Milky Way: At 1 in 1 billion (10⁻⁹), about 300 planets (3 × 10²) could sustain simple life. 

Intelligent life in the Milky Way: At 1 in 1 trillion (10⁻¹²) to 1 in 1 quadrillion (10⁻¹⁵), the odds drop to 0.3 (3 × 10⁻¹) to 0.0003 (3 × 10⁻⁴) planets—statistically less than 1.

Across the vast universe, intelligent life seems plausible on millions or thousands of planets, depending on how pessimistic the odds. On a galactic scale, though one planet with intelligent life is statistically improbable meaning that Earth is likely alone in the Milky Way as far as sentient beings are concerned.  Still, these numbers remain speculative, blending science with educated guesswork—and a touch of cosmic whimsy.

Source: …Evolution of Intelligent Life, Mills, et al, Science Advances 2025. Graphic: Grok 3 Drawn DNA.

Near Death Experiences

Bruce Greyson in a paper published in the Journal Humanities states that, “Near-death experiences (NDEs) are vivid experiences that often occur in life-threatening conditions, usually characterized by a transcendent tone and clear perceptions of leaving the body and being in a different spatiotemporal dimension.”

NDEs have been reported throughout history and across various cultures, with many interpreting them as proof of life after death or the continuation of existence beyond the death of the physical body.

Dr. Eben Alexander, a neurosurgeon, experienced his own NDE during a week-long coma induced by a brain illness. During this experience, he reported traveling outside his body to another world, where he encountered an angelic being and the maker of the universe. He interpreted his experience not only as evidence that consciousness exists outside the mortal body but also as proof of God and heaven.

Socrates believed that the soul, a concept encompassing not only consciousness but also the whole psyche of a person, was immortal and existed in a realm beyond the physical world. According to the Platonic concept of “anamnesis”, the soul is temporarily housed in the mortal body until the body’s death, at which point it returns to a “spiritual” realm. Socrates firmly believed that because the soul is immortal, it is imperative to live a moral and virtuous life to avoid damaging the soul.

Zeno of Citium and the Stoics, following in Socrates’ footsteps, developed the concept of “pneuma” or spirit, which they viewed as a physical substance that returns to the cosmos after the death of the body. They believed that the universe is a living being, a concept known as “pantheism,” and that pneuma or souls are part of the greater universal whole.

Omniscience–Omnipresence.

Source: The Near-Death Experience by Sabom, JAMA Network, Proof of Heaven by Alexander. Memorabilia by Xenophon. Graphic: Out of Body, istock licensed.

Social Contract

Thomas Hobbes, a 17th-century philosopher and author of Leviathan, argued that humans are driven by self-interest and the instinct for survival, which can be inherently self-destructive. To curtail our tendency to drift towards chaos and early death, he proposed his social contract theory, where we sacrifice some freedoms to the state in exchange for safety, peace, and security.

Hobbes recognized that surrendering freedoms may lead to tyranny. He said that if the state becomes oppressive, the social contract is broken, and citizens are no longer bound to submit to its authority. He argued that the contract is rational and valid only as long as the benefits outweigh the costs.

Thomas Jefferson used a similar argument in the Declaration of Independence, stating: “That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness.

Source: Hobbes’s Moral and Political Philosophy, SEP 2022. Graphic: AI generated.

The Natural State of Man

Robert Howard, 20th-century pulp fiction author and creator of Conan the Barbarian, believed that “barbarianism is the natural state of mankind. Civilization is unnatural. It is the whim of circumstance.”

Thomas Hobbes, 17th-century English philosopher best known for his social contract theory, attempted to justify that the authority of the state superseded the rights of man, believing that the natural state of man was war, that life was “solitary, poor, nasty, brutish, and short,” thus necessitating some higher authority to calm and tame the natural instincts of man.

Michael Huemer, professor of philosophy at UC Boulder, argues that “The current state of American society is a historical fluke, marked by extraordinarily low levels of exploitation, oppression, and injustice… The key sources of this happy state include such institutions as democracy, free markets, and modern science.”

I would add free speech coupled with property rights to the mix. Modern science is a double-edged sword that in the end, I would argue, is more a societal neutral force rather than a force against our true nature.

Huemer further maintains that before we tear down these stabilizing institutions, we should heed the advice of the Hippocratic Oath and first do no harm, stating, “If we undermine our current norms and institutions, the most likely result is not that we will be swept into a paradise… [but] the most likely result is that we will revert to something closer to the natural state of human beings.”

Huemer concludes with the observation that the 20th-century experiment called communism swept away all existing culture, norms, and institutions, resulting in 100 million deaths.

Source: Oxford Reference. Progressive Myths by M. Huemer, 2024. Graphic: Conan, Kindle Book Cover, Amazon.

Epistemic Humility

Donald Rumsfeld, expanding on Socrates’ statement, “The only true wisdom is in knowing you know nothing,” pedantically states in the year 2002 that, “There are known knowns—things we know that we know. There are known unknowns—things we know we don’t know. But there are also unknown unknowns—things we don’t know we don’t know.

Which suggests that we all are pre-ordained to a life of study to shorten the list of unknowns and the embarrassment of being unprepared.

G.K. Chesterton anticipating that a lifetime, or something less than a lifetime of study has its dangers, warned in his 1908 collection of essays, “All Things Considered,” “Without education, we are in a horrible and deadly danger of taking educated people seriously.” Implying that a myopic education may allow for mastering a single subject but is ill-equipped to understand anything broader; unable to see the forest for the trees.

Which leads us to the 1973 “Magnum Force” with Clint Eastwood, wielding a Smith and Wesson Model 29 .44 magnum in a Dirty Harry hand, explaining to an unfortunate soul that “A man’s got to know his limitations,” highlighting the concept of epistemic humility: the recognition that one’s knowledge and understanding is always limited and to proceed accordingly.

Source: Socrates. G.K. Chesterton. Socratic-Method.com.  Graphic: Magnum Force poster, copyright Warner Bros.

The Fall

Edward Gibbons’ epilogue to his book, “The Decline and Fall of the Roman Empire”, mentions several factors that led to the collapse of the Empire:

  1. Barbarian Invasions: Incursions and settlements of Germanic tribes, Saxons, Huns, Alans, and others that overtaxed and weakened the Roman military and its infrastructure.
  2. Decline of Civic Virtue: Loss of a sense of civic duty and responsibility and the subsequent decay of public morality
  3. Christianity: Spiritual concerns took the focus away from civic duties. (Gibbons wasn’t an atheist but likely a deist or a detached Christian with a disdain for organized religion.)
  4. Economic Decay: The empire faced heavy taxation, inflation, and reliance on slave labor. Inflation was due to government corruption, excessive trade imports, military spending, and debasement of the currency.
  5. Political Corruption: A corrupt and unstable political system led to ineffective and nonsensical governance.
  6. Military Overextension: The Empire was too large to manage, resulting in an over-stretched military.

Marcus Aurelius in his book, “Meditations” also mentions the Antonine Plague years of 165-180 AD (a second outbreak occurring from 251-266 AD) as the primary cause of the Empire’s decline. The plague reduced Rome’s population, affecting its military’s ability to defend its borders, and the loss of labor to maintain its infrastructure.

Additional factors have also been mentioned by others, including: a disloyal military, civil wars, lead poisoning, and the always useful-climate change.

Source: “The Decline and Fall of the Roman Empire” by Edward Gibbons, 1776-1788. “Meditations” by Marcus Aurelius. Graphic: Destruction by Thomas Cole, 1836, from the series: The Course of Empire. New York Historical Society. Public Domain.

Amor Fati

Marcus Aurelius in “Meditations” reflects and instructs continuously on living harmoniously within the constructs of the universe, nature, and reason.

His philosophical foundation, Stoicism, meant living virtuously and rationally within a structured system that he believed was a manifestation of “Logos”, the rational principle that governs the universe. “Logos” can be understood as a divine rationality or intelligence that permeates and directs the universe.

Reason or “Logos” is the central pillar of Stoicism and is the guiding principle that governs the universe. Rational thought, rather than emotional impulse, is about seeking wisdom, demonstrating courage, seeking justice, and exercising temperance: living virtuously.

Nature means understanding that everything in life is interconnected, that all life is part of a larger, harmonious system governed by reason.

The Universe, to Stoics, is a well-ordered system where all actions happen for a reason. Stoics believed that one must live in harmony with the universe and embrace “Amor Fati”, accepting fate and focusing only on matters within one’s control.

Source: Meditations by Marcus Aurelius. Friedrich Nietzsche.

Life Goes On

Marcus Aurelius, the last Stoic, stays his fear of death by believing that life’s pauses and changes are preludes to death of which we should not fear. He stated in Book IX of his Meditations: “[as you] …pass to the ages of your life, boyhood for instance, youth, manhood, old age; for each change of these was a death; was there anything to be afraid of?”

This comes directly from Heraclitus, a Greek philosopher and influencer of the first Stoic: Zeno, stating that, “The living and the dead, the sleeper and the watcher, the young and the old are the same.

St. Augustine in Confessions rephrases Marcus and Heraclitus with the joyful question; “And lo! My infancy died long since, and I am alive… Declare to me, your suppliant, did my infancy succeed to some age of mine that is also dead?

Joseph Butler, Christian apologist and philosopher, carries the thought to its logical conclusion, writing: “We have passed undestroyed through those many and great resolutions of matter, so peculiarly appropriated to us ourselves; why should we imagine death will be so fatal to us?”

Butler’s argument is that if we’ve survived many transformations throughout our lives, there’s no reason to believe that death would be our ultimate end. His view is grounded in the belief that our continued existence after death is consistent with the enduring nature of our existence during life.

Source: Meditations by Marcus Aurelius, edited by Farquharson. Graphic: The Last Judgement by Michelangelo, Sistine Chapel. Public Domain.

The Noble Lie

In Plato’s Republic, a “Noble Lie” is a myth, or a falsehood knowingly propagated by the elites to maintain social harmony, or stated succinctly, to keep the plebs in their place and make sure they love it.

Plato believed that society required a class system led by philosophers who needed to create a lie that unites and binds the lower classes to the state. Without this binding myth the classes will turn on each other, and the government will fail.

The Noble Lie myth promoted by Plato, via Socrates, was that the populace was born with hierarchical souls with the upper classes having better souls. Another myth was Karl Marx stating, “From each according to his ability, to each according to his needs,” formulating a classless society where goods and services were free.

Source: Plato’s Republic. A Noble Lie by Plato Intelligence. Introduction to Plato: The Noble Lie by Paul Krause, 2019, Minerva Wisdom. Graphic: Socrates’ Address by Lebrun, 1867, public domain.

End Times for Socrates

Plato documents Socrates’ final days in four books all written as dialogues. The first dialogue, ensuing shortly before Socrates’ trial for impiety and corruption of Athenian youth occurs between Socrates and the Athenian prophet, Euthyphro, who together attempt to define piety without success.

The second book, Apology, Socrates defends himself to the Athenian court, poorly in all respects, purposefully one suspects, confessing that his life’s quest is one of seeking wisdom, nothing more.

Crito is the third book in this series, and it takes place in Socrates’ prison cell after he has been found guilty of his crimes with his execution scheduled for the next day. Crito, a wealthy friend of Socrates, has come to urge him to escape. Socrates refuses and the ensuing dialogue revolves around justice and the damage to one’s soul through the actions of injustice.

In the fourth book Phaedo, a Greek philosopher, visits on the day of Socrates’ execution, and has a discussion centered on the immortality of the soul. Socrates offers four arguments for why the soul must be eternal while the body is mortal, firmly imprinting the duality of nature into the human psyche for endless generations to come.

Source:  Euthyphro, Apology, Crito, and Phaedo by Plato, 4th century BC. Graphic: Statue of Socrates by Drosis, Athens, Classical Wisdom.