A Retrospective on Sociobiology

Zygon has been discussing the implications of sociobiology for twenty-five years, ever since E. O. Wilson's book by that name first burst upon the stage. In the course of that discussion there have been many heated exchanges, but in this journal, at least, the heat has also generated light. Thus it is now timely and useful to review and consolidate Zygon 's approach to the sociobiology construct, not only as it was originally presented but as it has changed over time. The goal of this article is to recapitulate and summarize the dialogue that has taken place here. But my aim is not merely to rehash the discussion; it is more precisely to extend and continue it. Specific proposals are offered that are designed to ground future conversations on the solid foundation that has been established over the last quarter century.     

Margarita Von Lüttichau: Intermediary between Jung and Bill Wilson

This paper details Von Lüttichau’s relationship with Carl Jung and Bill Wilson, co-founder of Alcoholics Anonymous (AA), and her role as intermediary in the relationship between the two men. Her contribution within this mediator role has not been previously recognized but is an important factor in explaining how Jung became introduced to the AA 12-step format and validated the effectiveness of group work. After the Second World War, Von Lüttichau travelled between America and Switzerland and introduced the writings and ideas of Wilson and Jung to each other and acted as an intermediary between both titans. Jung gave Von Lüttichau extraordinarily detailed instructions on how the 12-step programme of AA could be applied to ‘general neurotics’. Von Lüttichau’s private papers provide a bridge between Jung and Wilson’s correspondence and help to piece together gaps in both Jungian and AA history.     

Understanding Religion: The Challenge of E. O. Wilson

E. O. Wilson's fundamental challenge is to bring knowledge and sensibility into an effective working relationship. Both ambivalence and opaqueness characterize his analysis of religion. Ambivalence refers to his conviction on the one hand that religion is essential for societal well-being and genetically resourced and his prediction, on the other hand, that religion will be superseded by scientific reason; the opaqueness refers to his strange insistence that religion be subjected to tests of literal facticity, whereas, in contrast, the arts are exempted from this test, because they constitute a delivery system that impacts the sensibilities directly, with no particular concern for literalness. Wilson's analysis of religion should be brought into consonance with his view of the arts, thereby recognizing the importance of myth, symbol, metaphor, and analogy in religious formulations and their status as direct delivery systems to the sensibilities. Wilson's distinction between empiricist/materialist and transcendentaliist worldviews is reshaped by distinguishing between metaphysical and methodological transcendentalism. This reshaping enables us to recognize how the action required by human existence depends both on scientific knowledge and symbolic formulations that extend to human action, even though certain knowledge is lacking.     

The depths and shallows of psychological externalism

This paper examines extant ways of classifying varieties of psychological externalism and argues that they imply a hitherto unrecognized distinction between shallow and deep externalism. The difference is between starting points: shallowly externalist hypotheses begin with the attribution of psychological states to individuals, just as individualistic hypotheses do, whereas deeply externalistic hypotheses begin with agent-environment interaction as the basis of cognitive processes and attribute psychological states to individuals as necessary for such interaction. The over-arching aim is to show how deep externalism works and what its implications are for psychological and philosophical theorizing.

Mental development: Family environment and genetic influences

A comprehensive home assessment was performed for 116 families whose twins were participants in a longitudinal study of early mental development. A large number of rating and observations made by a social worker during the home visit were condensed via factor analysis into four primary scores: adequacy of the home environment, maternal temperament, maternal cognitive skills, and maternal social-affect. The HOME scales of Caldwell (1978) were also completed, and all scores were combined with previously obtained measures of parental education and socioeconomic status. These scores were entered into a multiple regression analysis as predictors of off-spring mental development at 4 criterion ages: 6 months, 24 months, 3 years, and 6 years. The relationship was very weak at 6 months, but improved steadily over ages until reaching R_mult = .66 at 6 years. The four primary scores listed above plus father education all contributed significantly to the prediction of 6-year IQ scores, making it evident that home/family variables were substantially related to early mental development. However, a subsequent analysis using only parental education and SES as predictors yielded R_mult = .59. The qualitative features of home and mother thus appeared to augment a core linkage between parents and offspring representing intrinsic capabilities. The results are discussed in terms of both heritage and home environment as contributors to early mental development.     

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.     

An experimental analysis of aversive imagery versus electrical aversive conditioning in the treatment of chronic alcoholics

A series of three experiments is described comparing an aversive imagery and an electrical escape conditioning procedure in the treatment of chronic alcoholics. Treatment effects were objectively measured by recording subjects' alcohol consumption in a semi-naturalistic laboratory setting. In contrast to conventional group outcome studies, the use of single-subject methodology provided a fine-grained analysis of individual response patterns. The aversive imagery and escape conditioning methods did not differ from each other, and were relatively ineffective in suppressing alcohol intake. In contrast, a punishment procedure in which shock was contingent on drinking did effectively suppress drinking. The data suggest that alcoholics can control their drinking by self-administered shock. The implications for the analysis and treatment of alcoholics are discussed.     

E.O. Wilson's Conquest of Earth

The publication of Edward O. Wilson's recent book, The Social Conquest of Earth, launches a new missile in the purported warfare between science and religion. The launching-pad is Wilson's embracing of group selection over kin selection to explain the evolutionary success of cooperation and even altruism in complex social groups. Rather than the selfish gene, groups of genetically diverse individuals who cooperate with one another drive evolution toward increased social organization, toward eusociality. Within the field of sociobiology, this is interesting. But Wilson does not stop here. He proceeds to engage in combat with all competing points of view, especially religious points of view. By relegating religion to a primitive stage of evolution and elevating science to an advanced stage, he provides justification for science to eliminate all its enemies and to establish hegemony in the worldview war. This article provides a critical analysis of Wilson's scientific method, especially his attempt to replace creation myths with his own scientized myths of origin. It concludes that Wilson need not do battle, because he could find among theologians allies in his understanding of human nature and his concern to make the world a better moral place.     

TRUE SPIRITUALITY IN THE LIGHT OF THE SCIENCES

Abstract. Spirituality emerges in the function of culture to reinforce and yet redirect our genetic heritage. Our genes urge us to be concerned only for our own welfare, which can turn us to evil behaviors. Our religious traditions urge us to engage in behaviors of transkin altruism. These religious traditions have been selected for in the processes of natural selection. The challenge to spirituality is to discern the fundamental dynamics of the evolutionary processes, both genetic and cultural, that have created us and to direct our behaviors in ways that can be beneficial to the entire natural system. Reason is not enough; we must also cultivate spiritual discernment in order to perceive the true nature of our situation and the best responses that are called for. The religious communities have the major responsibility for cultivating the spirituality that can achieve the most adequate discernment.