From the title of my previous book, it might have seemed that it was more suited to humanities scholars (though that is not entirely true). However, it is humanities scholars who more often struggle with their worldview, value system and, as a consequence, goal-setting — largely because of a distorted perception of the world around them.
It is worth explaining in more detail why I mean humanities scholars rather than tech-minded people. First, humanities scholars (writers, philosophers, psychologists) often place humanity at the centre of the entire universe. That is fundamentally wrong, and any tech-minded person worth their salt can prove it. It is enough to recall how many galaxies there are in the universe, how many stars in each of them, how many planets and moons orbit those stars. One can cite at least the Drake equation, talk about the age of the universe, about what a tiny span of time humanity has existed within it, and about the existence of a fourth dimension — time, which behaves differently from the spatial coordinates we are used to. The question "where does intelligent life exist?" is in itself incorrect, because "where" must always be accompanied by the question "when".
Second, the idea of humanity's centrality in the cosmos gives rise to many illusions about the supposed uniqueness and greatness of humankind. People begin to believe in religion, to adjust their plans to religious holidays, instead of relying on common sense and scientific data.
Third, one religion alone might not be so bad, but people weave into this same mysticism a whole bundle of pseudosciences — astrology, numerology and other "-logies" long rejected by modern science. In a world full of cruelty and disappointment, such people always seek something mysterious and enigmatic and allow for the existence of some external, invisible forces capable of influencing us. Their main argument is that science simply has not yet discovered this force and cannot detect it. In fact, that is completely untrue, and in the previous book I described in several chapters what modern science is capable of, and debunked certain pseudosciences in detail.
Fourth (rather as a consequence already), such superstitions, fears and plain lack of education in understanding the world lead people to spend their energy, time and money in entirely the wrong ways. They adjust to an "auspicious" day from an astrological point of view, remain unmarried for decades in search of a "compatible" partner, pay money for wish marathons based on "promises from the universe", and commit many other meaningless acts. Instead of discarding everything imaginary, clearing space in their minds for something real and acting without wasting time and resources, people draw Tarot cards, take up numerology and "communicate" with the Universe.
In the first book I tried to make humanities scholars at least a little more systematic and organised. We rigorously ordered our lives: clearly divided time, determined what to back up and how often, how to maintain backlogs and what they should be (I remind you: financial and time-based), what types of tasks exist (I remind you: consumptive and generative, as well as mental and physical), and also tried to apply probabilistic thinking in planning using the Bayesian approach. All of this was accompanied by numerous references to other books on psychology, medicine and self-development by a wide range of authors, among whom there are many well-known figures and international prize winners.
It can safely be said that this book will suit both humanities scholars and tech-minded people. Of course, provided that humanities scholars do not believe in astrology, do not make wishes on New Year's Eve, are not plagued by superstitions and many other "ifs" you read about in the first book. As for age, this book will be useful both to teenagers who are only just starting independent life and to experienced people over 40 who want to change their lives for the better by adding more system and organisation to them.
