Recently I went to a talk on Mary Wollstonecroft (writer of “Vindications of the rights of women” (1790… ish). The speaker showed how Mary’s book was influenced by the books on Natural History she was reviewing around that time for a radical journal. During contributions from the floor someone insisted that evolutionary psychology was now proven beyond reasonable doubt, was therefore the scientific consensus, and he implied that there were therefore fundamental biological differences between men and women leading to inequality (not just the obvious differences such as who gets to have babies). Afterwards I spoke to the speaker and offered to send her some suggestions for readings on the issue as I knew the contributor from the floor did not tell the whole story. Instead what developed was a short account on the issue of evolutionary psychology and its scientific status, so I decided to put it on the web for anyone who might be interested. Here it is…
Evolutionary psychology and the nature-nurture debate
At your talk a contributor mentioned Helena Cronin, William Hamilton and evolutionary psychology as if there is a consensus in the scientific community that these views have been proven beyond doubt. As I mentioned at the time, this is a very one-sided account to a debate that has been ongoing since the 1960s and has never been resolved in terms of a scientific consensus. The other significant figures in evolutionary psychology that the contributor did not mention are the biologist E.O.Wilson and Richard Dawkins (The Selfish Gene). Also he did not mention that evolutionary psychology was formerly known as sociobiology (during the time E.O.Wilson played an important role in promoting these ideas). The name change came about as the term ‘sociobiology’ became increasingly unpalatable politically.
The counterparts to these evolutionary psychologists are, for example, evolutionary biologist Richard Lewontin, psychologist Leon Kamin, biochemist and brain researcher Steven Rose, ecologist Richard Levins and palaeontologist Stephen Jay Gould. I mention these figures because firstly, historically they were prominent in opposing the above mentioned evolutionary psychologists and secondly, they were important in their own fields of biology/science, i.e. they were not lone outsiders/mavericks on the biological sciences.
All names mentioned above are getting on in years or sadly deceased. But the basic positions of both sides remain intact and related issues still pop up at times without a firm resolution leading to outright victory for either side. In the public eye in the 1980s it was seen as ‘Dawkins versus Gould,’ not just on this narrower issue but also on broader issues of philosophy of biology. With the untimely death of Gould the public platform (especially TV) was left wide open for Dawkins to make his claims without counter arguments being given. Hence for a layer of the public it increasingly looked like Dawkins was the view in biology.
OK, having set the scene, a few basics about the debate as such. Essentially evolutionary psychologists are genetic reductionists. This means that behaviour can be reduced to ‘a gene for X.’ (Obviously , for the sake of brevity, I have to simplify all arguments in this exposition but the advantage is that I can simply state the essence of each argument — needless to say, both sides produce more sophisticated versions than I can give here.) Dawkins claims we are just ‘gene machines’ — lumbering automatons under control of our genes. This is because natural selection is said to target the genes, thereby perpetuating the fittest genes. Organisms are just the genes’ way of producing more genes. The upshot for behaviour is that it is strongly based in our genes — almost, if not totally, to the exclusion of culture as an important factor in determining our behaviour.
The anti-evolutionary psychologists tend to be biologists who still think the organism is important in evolutionary terms. But it is not the only thing important in evolution (and in behaviour). The easiest way to explain this view is to give an example. For Lewontin there is a ‘triple helix’ of gene, organism and environment. These all interact with each other and in some ways act as a ‘unit.’ If the organism evolves then this can impact on its environment, causing significant changes on its environment. These environmental changes in turn put pressure on the organism to evolve more to fit this new environment. There are other combinations of interaction between these three elements that can also influence the organism’s evolution, including changes in the gene and its impact on the organism. So behaviour is not simply ‘from the gene.’ Environment, for example, plays an important part as well. For humans this environment includes human cultures influencing the way we behave.
As I stated earlier, these arguments still spring up at various times and have not been resolved within the scientific community. They will inevitably flare up again at some point and the scientific community will not be able to resolve the issue. This is because the debate also has a strongly political component.
By its very nature Capitalism causes inequalities, wars, unemployment and poverty. Inevitably the capitalists/ruling class are always trying to find scapegoats to blame for these things. What causes war? — ‘Human nature.’ Why are women unequal in our society? — ‘Because it’s in their nature.’ The basis of evolutionary psychology, ‘a gene for behaviour X,’ fits in with this need for scapegoating. By way of contrast, for the opposition, the insistence that important aspects of our behaviour are culturally/environmentally based means that many inequalities can be overcome by changing the cultural/environmental factor, and so that’s where we should place the emphasis. But by doing so this means constantly challenging the capitalist system (i.e. the environmental factor). It’s no surprise that, generally speaking, those who favour evolutionary psychology are politically on the right (i.e. pro-capitalist in some sense) whilst those in opposition to it are on the left (i.e. socialists). So as long as we have capitalism this argument will continue.
What will happen to the debate when we no longer have capitalism, when it is replaced by socialism? We will still have a society that influences our behaviour so it will still be difficult (or maybe impossible) to separate this influence from that of any inbuilt tendencies that we have. But in a world of greater equality we will notice changes in behaviour that can be identified as due to the removal of capitalism’s influence. So we will have learnt something more about our behaviour. Perhaps the debate will no longer be seen as important and will simply fade away. After all, we already know how wonderfully flexible human behaviour is, and perhaps we’ll simply celebrate the diversity we get when this flexibility is allowed to flourish under greater equality.