manages to preserve a world of value. The Freudian picture of the battle between the life-creating forces and the aggressive destructive forces is an apt one to apply to the history of science, and by history, I do not mean the virus the author takes it to be but rather that philosophically based intelligent narrative of the existence and value of things. One can imagine something good and under the influence of the dialectical logic of the opposites imagine the bad is an opposite that can never be related to any object that is good. Something that is good cannot be bad at the same time in the world of the imagination. These are two different things. And yet the mature ethical outlook of those leading flourishing lives is that there can be wholes that are both good and bad in different respects. Indeed these opposites are united in the wholes that are the source of different kinds of good once the explanation for what is imagined bad has been given. Psychoanalysis is the domain for this philosophical discussion of the holistic attitudes housing the practical reasoning concerning the good and the imagination of opposites that seem to demand the functioning of different instincts: the life instinct controlling what is good and the death instinct manifesting death and destruction. Object relations theory operates in accordance with this logic of the wholes, the parts, and the meaningful life and replaces the role of myth in the task of the explanation of value. If the attempt to create man in the laboratory resulted in Frankenstein one can but wonder what will happen when man attempts to create a race of God's in the laboratory. Perhaps they too will be fluorescent with an ear on their backs. Harari has given us a glimpse of the world in which History has become a virus and the word "intelligent" no longer has an intelligent meaning.