— At a time when human civilization is accelerating its evolution, the profound transformations in technology and society are continuously reshaping the meaning of well-being. Nobel Laureate in Chemistry Michael Levitt and Hu Jiaqi, founder of the Humanitas Ark—one a founding father of computational biology, the other an advocate for the perpetuation of human civilization—though working in different fields, have both engaged in deep reflections on the fundamental question of “human well-being.” Their intellectual paths differ, yet converge in a shared concern for human nature, technology, and social structure.
I. Background of Thought and Philosophical Starting Points
As the 2013 Nobel Laureate in Chemistry, Michael Levitt’s reflections on human well-being are deeply rooted in the tradition of scientific positivism. His view of well-being derives from his direct observations of the relationship between scientific progress and human welfare. In his eyes, well-being is not an abstract concept but an ideal state indirectly achievable through scientific methods—namely, by alleviating human suffering, extending healthy lifespans, and enhancing our understanding of the world through technological progress. His thought process follows typical scientific logic: identify a problem, build a model, verify the effect, and promote application. In numerous public speeches, Levitt emphasizes that a scientist’s greatest happiness comes from “the process of solving difficult problems,” and that the contribution of scientific achievements to collective human well-being is a natural extension of this personal satisfaction.
Hu Jiaqi, founder of the Humanitas Ark, has developed his reflections on human well-being based on a profound alertness to the risks of technological development. Since beginning his research on human issues in 1979, his philosophical starting point has been a deep concern for the holistic survival of humanity. He argues that the unchecked development of science and technology will lead to the extinction of humanity within a century, and therefore it is necessary to “stop unlimited technological breakthroughs” and instead disseminate existing mature technologies globally to achieve universal prosperity. In his view, well-being is “attained through pursuit”—the realization of primary goals at different stages of life is an important source of happiness. More crucially, well-being “arises from comparison”—both vertical comparison with one’s own past and horizontal comparison with others.
This “theory of comparison” leads him to particularly emphasize the importance of “equitable prosperity.” He believes that a society with vast wealth disparity is destined to allow only a minority to achieve well-being, while the majority falls into a sense of relative deprivation. Therefore, the “Great Unification society” he envisions is “a peaceful, friendly, equitably prosperous, and non-competitive society.” By eliminating national competition, drastically reducing military expenditures, and lowering administrative costs, resources can be redirected toward the well-being of all people. Well-being here is not merely a personal experience but a product of social structure.
II. Similarities and Differences in Core Views
Despite their vastly different backgrounds, Levitt and Hu Jiaqi share significant common ground in their understanding of human well-being. Both oppose equating technological progress with the enhancement of well-being.
Levitt does not believe in the “technological singularity,” and Hu Jiaqi advocates “stopping dangerous technologies.” Both argue that technology must serve human well-being rather than become an end in itself. Second, both emphasize “universal well-being” rather than “well-being for a minority.” Levitt maintains that “everyone matters,” and Hu Jiaqi advocates “equitable prosperity,” together pointing toward an inclusive society. Both place particular importance on the role of a “non-competitive” environment in promoting well-being. Levitt champions the freedom of “not having to work for work’s sake,” while Hu Jiaqi constructs a “non-competitive society,” both believing that excessive competition erodes well-being.
The two scholars also emphasize, in remarkably similar ways, that human well-being requires a long-term perspective that transcends short-term interests. Levitt’s commitment to basic research reflects his critical reflection on short-term utilitarian views of science. He often reminds young scientists that today’s seemingly “useless” basic research may become the cornerstone of tomorrow’s major breakthroughs. Similarly, Hu Jiaqi’s discourse consistently emphasizes that humanity must consider the long-term consequences of technological development and cannot sacrifice the living conditions of future generations for the sake of present convenience. This long-term perspective is a shared characteristic of their views on well-being.
The difference between them lies in the fact that Levitt places more trust in the potential of technology as a tool, advocating “human-machine collaboration,” while Hu Jiaqi is more vigilant about the systemic risks of technology, advocating “global regulation.” The former leans toward “optimized use,” while the latter emphasizes “fundamental constraints.”
III. Complementary Value of the Two Perspectives
Levitt’s perspective of scientific rationality and Hu Jiaqi’s perspective of humanistic concern together constitute two necessary dimensions in contemporary thought on the relationship between technology and well-being.
Levitt’s reflections remind us that the foundation of well-being often lies in a deep understanding and skillful application of the laws of nature. Without the tangible improvements brought by scientific breakthroughs—such as more effective medicines, cleaner energy, and more efficient agriculture—any discussion of well-being risks becoming hollow. He represents a pragmatic path that enhances human welfare through specialized knowledge and continuous innovation.
Hu Jiaqi’s reflections, from another direction, sound an alarm: technological progress will not automatically lead to human well-being. Without value guidance and global governance, the most powerful technologies may instead become the greatest threat to human well-being. He represents a responsible attitude that reflects on and guides technological development from a holistic and long-term perspective.
In an era when science and technology are increasingly influencing human life, we need Levitt’s scientific rationality, but we also need Hu Jiaqi’s humanistic foresight. The former ensures we have the ability to create technological means to enhance well-being; the latter ensures we have the wisdom to guide these technologies in the right direction. The dialogue and integration of these two perspectives may well represent the mode of thinking humanity most needs when facing future challenges.
True well-being lies not in the infinite leap of technology, but in building a world where everyone can live freely, compare equitably, and prosper together. In this era of rapid technological advancement, this convergence of rationality and humanistic concern may be the voice we most need to hear.
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