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The philosophical and social significance of evolutionary biology,
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This review is from: Darwinism and Human Affairs (Paperback)
The great biologist G.C. Williams said that `natural selection, albeit stupid, is a story of unending arms races, slaughter and suffering. Its immorality has to be accepted and, at least, to be thought about'. R. Alexander thought about it, and more specifically how evolution can be used as an explanatory principle of human behaviour: selfish individuals maximizing survival by reproduction of their genes.
Evolution Evolution is based on natural selection and survival of the fittest. The selection happens on the individual level, on the differences between individual phenotypes. The author refutes the philosophical argument that Darwinism cannot be tested, and the creationist argument that macro- and micro-evolution are different processes. Culture and evolution Culture is a vehicle of the genes. Culture is the cumulative effect of inclusive-fitness-maximizing behaviour of all the deceased and living human beings, where `inclusive' means that any genetic relative socially available (offspring and others) is a potential avenue of genetic reproduction. Cultural and organic evolutions are interdependent. The coupling between them is induced by the `hostile forces', which differentially favour variations and adjustments in human social behaviour in order to maximize reproductive success. Cultural patterns of human sociality Variations in cultural patterns are the result of reproductive strivings of competing and cooperating individuals living in different circumstances. All societies operate as kinship systems with parental care, social learning and nepotism and where individuals are (and act as) maximally effective nepotists. Sociality is a consequence of individuals pursuing their genetic interests. Evolutionary biology (E.B.) E. B. is the crucial basis for our knowledge about our history and the existing systems of laws and norms, and also about how to achieve social and ethical goals. It has nothing to say about `what will be' or 'what ought to be'. Our history is essentially one of competition, innate aggression and killings. The rise of the most advanced tribe, the nation-State, depended on intergroup competition and aggression and the maintenance of a balance of power. Law, rules, right, wrong Rules represent the wishes of individuals and relate to reproductive competition with the additional constraint that reproductive success depends also on the success and the maintenance of the group. Changes work when individuals regard them as personally advantageous. Only if the individual (and his kin) is threatened, will he work for the `common good'. Law is there but for one thing: the preservation of order; in other words, regulate and render finite the reproduction strivings of individuals and subgroups in order to preserve the unity of the group. Right and wrong in the context of E.B. have nothing to do with the absoluteness preached by those in power (religious, political, legal or parental authorities). Children should be learned to `cheat' without getting caught and should be guided toward inclusive-fitness maximizing behavior in order not to become the plaything of the stronger. Criticism of John Rawls For J. Rawls justice correlates with happiness. Bet even, and especially, in affluent societies individuals are not happy, because success is only measurable in relative terms and because individuals set irrational and inaccessible goals for themselves. These lectures contain also in depth comments on the Ten Commandments, consciousness, free will, foresight, freedom, discrimination, infanticides or abortion. This implacable book is a must read for all those interested in the real nature of mankind.
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