moved to rebellion against their hierarchal oppressors but never moved to simply walking away from the system of hierarchy itself, which will lead time after time to the majority's displeasure. He also makes use of an analogy of "pyramid-building" to represent the idea of our culture's people perpetuating a system which repeatedly fails them because they see no alternative: they think they must continue to "build pyramids" even when they overthrow the despots who originated such an idea. He claims that they also see themselves as having no choice in the matter, as if "pyramid-building" is somehow inherently a part of human nature. Part 3: Walking Away from the Pyramid Quinn clarifies that he does not mean to say tribalism is perfect, but it is a more workable system than civilization and is in accord with natural selection. He claims also that tribes are not inherently a matter of "spears and caves" but that some circuses or traveling shows still function as tribes, even today. He also chronicles the passage of a society from one practicing tribalism to one practicing hierarchalism. He states that our culture uses three reasons to justify our resolve in not abandoning civilization: the just-world fallacy, the possibility for transcendence (for example, in the afterlife or through spiritual enlightenment), and the capacity for revolution (which, he argues, merely shuffles the hierarchy around but does not eliminate it altogether). Part 4: Toward the New Tribalism Quinn states that abandonment is a more workable technique to be rid of hierarchy when compared with violent upheaval; this is because, unlike with upheaval, the people in power have no way to defend themselves against abandonment. He also claims that people do not (and cannot) transform our culture toward tribalism in one single event and, therefore, do not need to wait for conditions to improve before starting to act more tribally (for example, by first ending sexism or racism before moving on to tribal endeavors). Quinn proposes an "incremental revolution" in which groups of people begin to form tribes little by little. These tribes, he speculates, would not be based on shared ethnicity like their historical precedents, but rather, on shared occupational interests. In addition, he proposes that no move beyond civilization could cause greater harm to the environment than already does our civilized society, which he thus terms the "culture of maximum harm", since it incites each and all of