The first two questions face anyone who cares to distinguish the real from the unreal and the true from the false. The third question faces anyone who makes any decisions at all, and even not deciding is itself a decision.
Max Gerber] I am often asked whether I agree with the new group selectionists, and the questioners are always surprised when I say I do not. After all, group selection sounds like a reasonable extension of evolutionary theory and a plausible explanation of the social nature of humans.
Also, the group selectionists tend to declare victory, and write as if their theory has already superseded a narrow, reductionist dogma that selection acts only at the level of genes.
In this essay, I'll explain why I think that this reasonableness is an illusion. The more carefully you think about group selection, the less sense it makes, and the more poorly it fits the facts of human psychology and history.
The problem is that it also obfuscates evolutionary theory by blurring genes, individuals, and groups as equivalent levels in a hierarchy of selectional units; Most importantly, it has placed blinkers on psychological understanding by seducing many people into simply equating morality and culture with group selection, oblivious to alternatives that are theoretically deeper and empirically more realistic.
Does this mean that the human brain has been shaped by natural selection to promote the welfare of the group in competition with other groups, even when it damages the welfare of the person and his or her kin?
If so, does the theory of natural selection have to be revamped to designate "groups" as units of selection, analogous to the role played in the theory by genes? Several scientists whom I greatly respect have said so in prominent places.
And they have gone on to use the theory of group selection to make eye-opening claims about the human condition. Wilson explains, "In a group, selfish individuals beat altruistic individuals. But, groups of altruistic individuals beat groups of selfish individuals.
They suggest that evolution has equipped humans to solve tragedies of the commons also known as collective action dilemmas and public goods gamesin which actions that benefit the individual may harm the community; familiar examples include overfishing, highway congestion, tax evasion, and carbon emissions.
And they have drawn normative moral and political conclusions from these scientific beliefs, such as that we should recognize the wisdom behind conservative values, like religiosity, patriotism, and puritanism, and that we should valorize a communitarian loyalty and sacrifice for the good of the group over an every-man-for-himself individualism.
I am often asked whether I agree with the new group selectionists, and the questioners are always surprised when I say I do not. Why does this matter? I'll try to show that it has everything to do with our best scientific understanding of the evolution of life and the evolution of human nature.
And though I won't take up the various moral and political colorings of the debate here I have discussed them elsewhereit ultimately matters for understanding how best to deal with the collective action problems facing our species.
The first big problem with group selection is that the term itself sows so much confusion. People invoke it to refer to many distinct phenomena, so casual users may literally not know what they are talking about.
I have seen "group selection" used as a loose synonym for the evolution of organisms that live in groups, and for any competition among groups, such as human warfare. Sometimes the term is needlessly used to refer to an individual trait that happens to be shared by the members of a group; as the evolutionary biologist George Williams noted,"a fleet herd of deer" is really just a herd of fleet deer.
And sometimes the term is used as a way of redescribing the conventional gene-level theory of natural selection in different words: In this essay I'll concentrate on the sense of "group selection" as a version of natural selection which acts on groups in the same way that it acts on individual organisms, namely, to maximize their inclusive fitness alternatively, which acts on groups in the same way it acts on genes, namely to increase the number of copies that appear in the next generation; I will treat these formulations as equivalent.
Modern advocates of group selection don't deny that selection acts on individual organisms; they only wish to add that it acts on higher-level aggregates, particularly groups of organisms, as well. For this reason, the theory is often called "multilevel selection" rather than "group selection.
I don't think it makes sense to conceive of groups of organisms in particular, human societies as sitting at the top of a fractal hierarchy with genes at the bottom, with natural selection applying to each level in parallel ways. First I'll examine the idea that group selection is a viable explanation of the traits of human groups such as tribes, religions, cultures, and nations.
Then I'll turn to group selection as an explanation of the traits of individual humans, that is, the intuitions and emotions that make it possible for people to learn their culture and coexist in societies.
No one denies that such faculties exist. Finally I'll examine the empirical phenomena that have been claimed to show that group selection is necessary to explain human altruism.
Group selection as an explanation of the traits of groups. Natural selection is a special explanatory concept in the sciences, worthy, in my view, of Daniel Dennett's designation as "the best idea that anyone ever had.
The core of natural selection is that when replicators arise and make copies of themselves, 1 their numbers will tend, under ideal conditions, to increase exponentially; 2 they will necessarily compete for finite resources; 3 some will undergo random copying errors "random" in the sense that they do not anticipate their effects in the current environment ; and 4 whichever copying errors happen to increase the rate of replication will accumulate in a lineage and predominate in the population.
After many generations of replication, the replicators will show the appearance of design for effective replication, while in reality they have just accumulated the copying errors that had successful replication as their effect.
What's satisfying about the theory is that it is so mechanistic. The copying errors mutations are random more accurately, blind to their effects. The outcome of interest is the number of copies in a finite population. The surprising outcome is a product of the cumulative effects of many generations of replication.
If the copying errors were not random that is, if Lamarck had been correct that changes in an organism arise in response to a felt need, or if creationists were right that a superior intelligence directed mutations to be beneficial to the organismthen natural selection would be otiose—the design could come from the mutation stage.
If the outcome of interest were not the number of copies in a finite population, but some human-centered criterion of success power, preeminence, influence, beautythen natural selection would not be mechanistic: And if it took place in a single generation, then natural selection would be banal, since it would add nothing to ordinary physical cause and effect.Can English text or computer programs be generated "at random"?
As mentioned above, some critics have equated the notion of natural evolution to the absurd suggestion that some monkeys typing randomly at a keyboard could generate a passage of Shakespeare. Anarchy Evolution: Faith, Science, and Bad Religion in a World Without God [Greg Graffin, Steve Olson] on timberdesignmag.com *FREE* shipping on qualifying offers.
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that have appeared in Usenet discussions about creationism and evolution. It offers detailed discussions. As a religion, evolutionary naturalism does not make people better morally, so few would choose it if it were not propped up by false science. Evolution is a false religion propped up by false science.
Purposely confusing evolution with real science is dishonest, but if evolutionary naturalism is right, dishonesty is OK. Creation vs. Evolution - Reason vs. Religion Regardless of whether you're a creationist or an evolutionist, if you disagree with the stereotype, you're condemned and "exposed" as a religious fanatic who is secretly trying to pass religion off as science or, even worse, trying to disprove science in order to redeem a ridiculous, unscientific.
Evolution is promulgated as an ideology, a secular religion—a full-fledged alternative to Christianity, with meaning and morality Evolution is a religion.
This was true of evolution in the beginning, and it is true of evolution still today.