Evolutionary Ethics: What Can We Learn From from the Past?

In this paper I look at the question of the derivation of ethics from evolutionary biology, and I do so by considering both historical attempts to make such a derivation and contemporary work.     

IS ALTRUISM GOOD? EVOLUTION,ETHICS, AND THE HUNGER FOR THEOLOGY

This essay pushes the discussion of biology and altruism in radical directions by highlighting the moral ambiguity of biology itself. The extent to which we draw positive moral implications from animal behavior, and even the extent to which we see positive traits in animals, is shaped by the preconceptions and the purposes one brings to the study. These preconceptions, when examined, involve worldview issues that are all related in one way or another to either a theological position or some nontheistic substitute for an account of ultimate reality. It is arguable that Darwin's own perceptions of nature were colored by the theological and social‐ethical context in which he worked. William Paley's natural theology, together with Thomas Malthus's Essay on the Principle of Population, led many theologians of Darwin's day to conclude that struggle, inequality, suffering, and death are basic features of the natural world and are the result of divine providence. No wonder, then, that Darwin was able to see competition as the major key to natural selection. The moral ambiguity of biology can be pressed further by contrasting contemporary attempts to find altruism in animal behavior with the conclusions reached by Friedrich Nietzsche, partly in response to his reading of Darwin. Nietzsche concluded that the standard, more or less Christian, morality of his day is best labeled “slave morality.” It is created by the weak in order to coerce the strong to provide for them. In this essay I contend that competing views of morality can be adjudicated only by turning to an account of ultimate reality. Whether Nietzsche is right in arguing against the morality of altruism depends on whether God is indeed dead.     

利他主义:从社会生物学到社会科学

对自然界和人类社会中广泛存在的利他行为,社会生物学在动物行为研究的基础上提出几种假说,并把它推进到人类行为领域,由此引发与其他学科,尤其是社会科学众多解释模式之间的争论。造成分歧的主要原因不仅是利他行为本身的复杂性和多样性,更主要的是不同学科范式之间,以及这些范式所秉承的研究传统和学科目标之间的差异。对利他行为合理的科学解释必须放弃由于学科分割而造成的门户之见,把客观现象的人为分裂重新整合起来。这种学科间的整合不同于以往意义上研究方法的交叉与互补,而是要在“生物——社会”层面建立一个关于人类行为的全新的理论架构。     

ALTRUISM AND THE GOLDEN RULE

This essay addresses recent claims about the compatibility of the sociobiological theory of reciprocal altruism with standard Western formulations of the Golden Rule. Derek Parfit claims that the theory of reciprocal altruism teaches us to be “reciprocal altruists,” who benefit only those people from whom we can reasonably expect benefits in the future. The Golden Rule, on the other hand, teaches us to benefit anyone regardless of their intention or ability to return the favor, or as Parfit puts it, the Golden Rule teaches us to be “suckers.” I argue that this distinction is founded on a misconception of the nature of the theory of reciprocal altruism, which is sociobiological as opposed to moral, and that this distinction accordingly confuses is with ought. Sociobiological theories may explain underlying psychological motivations in individuals (and perhaps even in populations), but these theories do not prescribe any sort of moral behavior. Furthermore, the theory of reciprocal altruism does not imply mental states of which agents are aware. The unconscious motivations assumed by this theory are in fact compatible with certain formulations of the Golden Rule; I will accordingly argue for the view that certain words with moral content related to the Golden Rule—such as “altruism” and “selfishness”—exist only insofar as they are social tools, which can further the self‐interests of an individual in any group.     

SACRIFICIAL AGAPE AND GROUP SELECTION IN CONTEMPORARY AMERICAN CHRISTIANITY

Human altruistic behavior has received a great deal of scientific attention over the past forty years. Altruistic‐like behaviors found among insects and animals have illumined certain human behaviors, and the revival of interest in group selection has focused attention on how sacrificial altruism, although not adaptive for individuals, can be adaptive for groups. Curiously, at the same time that sociobiology has placed greater emphasis on the value of sacrificial altruism, Protestant ethics in America has moved away from it. While Roman Catholic ethics has a longstanding tradition emphasizing an ordering of love, placing love of self second only to love for God, Protestant ethics in America has adopted a similar stance only recently, replacing a strong sacrificial ethic with one focusing on mutual regard for self and others. If sociobiology is correct about the significance of sacrificial altruistic behaviors for the survival of communities, this shift away from sacrificial agape by American Christianity may cut the community off from important resources for the development of a global ethic crucial for the survival of that faith community and humankind itself.     

HOW DID MORALITY EVOLVE?

Abstract. This paper presents and criticizes. Alexander's evolutionary theory of morality (1987). Earlier research, on which Alexander's theory is based, is also reviewed. The propensity to create moral systems evolved because it allowed ancestral humans to limit conflict within cooperating groups and thus form larger groups, which were advantageous because of intense between-group competition. Alexander sees moral codes as contractual, and the primary criticism of his theory is that moral codes are not completely contractual but also coercive. Ways of evaluating Alexander's theory as well as modified versions of it are discussed.     

PHILOSOPHICAL ANTHROPOLOGY,ETHICS, AND LOVE: TOWARD A NEW RELIGION AND SCIENCE DIALOGUE

Religion and science dialogues that orbit around rational method, knowledge, and truth are often, though not always, contentious. In this article, I suggest a different cluster of gravitational points around which religion and science dialogues might usefully travel: philosophical anthropology, ethics, and love. I propose seeing morality as a natural outgrowth of the human desire to establish and maintain social bonds so as not to experience the condition of being alone. Humans, of all animals, need to feel loved—defined as a compassionate present‐with in dynamic dyadic relation such that one experiences the sense of mattering—but that need has an equally natural tendency to be met by creating biased us‐and‐them distinctions. A “critical” natural ethics, then, is one in which we become aware of and work to undermine our tendency to reify in‐group distinctions between “us” and “them.” Religious communities that work intentionally on this can be seen, to some extent, as laboratories of love—or as sites for co‐creating knowledge in perilous times.     

Darwin, Social Theory, and the Sociology of Scientific Knowledge

This essay considers ways in which Darwin's account of natural processes was influenced by economic, ethical, and natural-theological theories in his own day. It argues that the Anabaptist concept of "the gospel of all creatures" calls into question alliances between evolutionary theory and social policy that are based on the dominance of conflictual images such as "the survival of the fittest" and questions the negative images of both nature and God that Darwinism has been taken to sponsor. The essay also considers developments in biology that have called into question dualist accounts of human nature as body and soul, thus reminding us that we are fully a part of the natural world and thus contributing, in turn, to a better theological grasp of God's relation to nature.     

THE INTERPLAY BETWEEN SCIENCE AND THEOLOGY IN UNCOVERING THE MATRIX OF HUMAN MORALITY

Abstract. Theology and the life sciences are mutually dependent on one another in the task of understanding the origin and function of moral behavior. The life sciences investigate morality from the perspective of the historical and communal dimension of humanity and point to survival as the primary function of human behavior. A Christian ethic of self-sacrifice advances the preservation of the entire human and nonhuman creation and should not, therefore, be objected to by the life sciences. Religion, however, is more than a survival mechanism. It points to a preserving agency beyond humanity and prevents the life sciences from reducing life to its strictly biological side.     

ON "HUXLEYS EVOLUTION AND ETHICS IN SOCIOBIOLOGICAL PERSPECTIVE" BY GEORGE C. WILLIAMS

Abstract. I concur with Williams that improving human ethics requires full consideration of the biogenetic facts; but I argue that the understanding of biogenetic facts, and of ethics also, can be improved by a fuller view of nature's mechanism for selecting what is fit, a view recently generated by physical scientists. For me ethics necessarily must fit the evolved genotype, but ethics does not emerge until the rise of cultural evolution, where nature selects a culturetype symbiotic with the genotype. I outline my integrated dynamics of the relation of culturetypes to genotypes and to the laws governing physical systems. The biologist's finding that a living organism is of transient significance compared with its lines of heritage and their consequences, I argue, is constructively important for ethical and theological understanding.     

Nie Wieder: Group‐Based Emotions for In‐Group Wrongdoing Affect Attitudes toward Unrelated Minorities

This article focuses on the effects of group‐based emotions for in‐group wrongdoing on attitudes towards seemingly unrelated groups. Two forms of shame are distinguished from one another and from guilt and linked to positive and negative attitudes towards an unrelated minority. In Study 1 (N = 203), Germans' feelings of moral shame—arising from the belief that the in‐group's Nazi past violates an important moral value—are associated with increased support for Turks living in Germany. Image shame—arising from a threatened social image—is associated with increased social distance. In Study 2 (N = 301), Britons' emotions regarding atrocities committed by in‐group members during the war in Iraq have similar links with attitudes towards Pakistani immigrants. We extend the findings of Study 1 by demonstrating that the effects are mediated by a sense of moral obligation and observed more strongly when the unrelated group is perceived as similar to the harmed group. Guilt was unrelated to any outcome variable across both studies. Theoretical and practical implications about the nature of group‐based emotions and their potential for affecting wider intergroup relations are discussed.     

THE METAPHOR OF THE ARCHITECT IN DARWIN: CHANCE AND FREE WILL

In The Variation of Animals and Plants under Domestication, published in 1868, Darwin used the metaphor of the architect to argue in favor of natural autonomy and to clarify the role of chance in his theory of adaptive change by variation and natural selection. In this article, I trace the history of this important heuristic instrument in Darwin's writings and letters and suggest that this metaphor was important to Darwin because it helps him to explain the role of chance, and gives an argument in favor of the free will.     

Sociobiology and Moral Discourse

In the intellectual lineage of sociobiology (understood as evolutionary social science), this article considers the place of moral discourse in the evolution of emergent systems for mediating behavior. Given that humans share molecular systems, reflex systems, drive systems, emotional systems, and cognitive systems with chimpanzees, why is it that human behavior is so radically different from chimpanzee behavior? The answer is that, unlike chimps, humans possess symbolic systems, empowering them to override chimplike default morality in favor of symbolically mediated moral codes. The article concludes with a brief discussion of the power of religious symbols to influence moral behavior by reprogramming emotional systems.     

New Evolutionary Perspectives on Altruism: Multilevel-Selection and Costly-Signaling Theories

Social psychological theories tend to be primarily concerned with the immediate causes of altruism, whereas evolutionary explanations focus more on the origins and ultimate functions of altruistic behavior. Recent developments in the evolutionary psychology of altruism promise an even richer understanding of this important category of social behaviors. Specifically, new perspectives offered by multilevel-selection theory and costly-signaling theory may help to shed light on some of the more problematic issues in the study of altruism.     

Witnessing excellence in action: the ‘other-praising’ emotions of elevation,gratitude, and admiration

People are often profoundly moved by the virtue or skill of others, yet psychology has little to say about the ‘other-praising’ family of emotions. Here we demonstrate that emotions such as elevation, gratitude, and admiration differ from more commonly studied forms of positive affect (joy and amusement) in many ways, and from each other in a few ways. The results of studies using recall, video induction, event-contingent diary, and letter-writing methods to induce other-praising emotions suggest that: elevation (a response to moral excellence) motivates prosocial and affiliative behavior, gratitude motivates improved relationships with benefactors, and admiration motivates self-improvement. Mediation analyses highlight the role of conscious emotion between appraisals and motivations. Discussion focuses on implications for emotion research, interpersonal relationships, and morality.     

GALILEO STILL GOES TO JAIL: CONFLICT MODEL PERSISTENCE WITHIN INTRODUCTORY ANTHROPOLOGY MATERIALS

Historians have long since rejected the dubious assertions of the conflict model, with its narratives of perennial religion versus science combat. Nonetheless, this theory persists in various academic disciplines, and it is still presented to university students as the authoritative historical account of religion–science interactions. Cases of this can be identified within modern anthropology textbooks and reference materials, which often recapitulate claims once made by John W. Draper and Andrew D. White. This article examines 21st‐century introductory anthropology publications, demonstrating how such works perpetuate religion–science myths and the notion that history has been replete with inevitable religion versus science warfare. In particular, this study reveals how such introductory materials propagate discord narratives associated with the Scientific Revolution and the Enlightenment. Affiliated with these anecdotes are oversimplified accounts of religious responses to heliocentrism and evolutionary theory, as well as claims that science has invariably led to the usurpation of religious belief and secularization from Galileo onwards.