We
are told that natural selection and random mutations can explain the
origin of species, including the human species. But does the concept
of natural selection work as an explanation of the human mind? Let
us examine some aspects of the human mind, each some way in which the
human mind differs from the mind of an ape. Then in regard to each of
these aspects let us ask: can we explain this aspect of the mind by
assuming that it was something that developed because it increased
the reproductive likelihood of humans? If the answer is yes, then we
will regard that aspect of the mind as something that might be
explained through natural selection. If the answer is no, then we
will regard that aspect of the mind as something that cannot be
explained through natural selection.
Aspect #1: Man's
Aesthetic Capabilities
The
first aspect for consideration is the fact that human beings have the
ability to appreciate beauty in the world, and the tendency to create
new beauty by creating works of art. Can we explain this as
something that developed because it made humans more likely to
survive until they reproduced? It seems not. Compared to things such
as speed, smell, sight, and strength, having the ability to
appreciate beauty or create beauty seems to be of no value in
increasing an organism's likelihood of having offspring.
In
fact, it is easy to think of some reasons why having aesthetic
capabilities might be disadvantageous from the standpoint of
surviving until reproduction. Show me a caveman who tends to spend
time enjoying the beauty of clouds, flowers, sunsets, and starry
skies, and I will show you a caveman more likely to be attacked by a
predator while he is absorbed in such pursuits – and also a caveman
who is probably devoting less time to things like food gathering, which
improves his survival chances.
So
it seems that we cannot explain this aspect of our humanity using
natural selection.
Aspect #2: Man's
Ethical Tendencies
The
second aspect for consideration is the human tendency to follow codes
of ethics. Is this something we can explain through natural
selection? One could argue that developing an ethical sense would
have made primitive man more likely to survive. For example, if one
band of cavemen came into contact with another band of caveman, and
both had some kind of ethic of peace and cooperation, it might have
been more likely that they would survive.
But
you can counteract this argument with another argument just as
powerful arguing the opposite. The argument is that a primitive
human developing an ethical sense would be less likely to spread his
genes about, because he now would feel an inhibition against raping
whoever he pleased. Consider a caveman with no sense of morals. He
may have felt free to rape whoever he wanted, and that type of
conduct is a bonanza from the Darwinian standpoint of spreading your
genes around. Make that cavemen a moral person who will not rape,
and he will be much less likely to spread his genes about.
So it
seems that there is no clear advantage (from a Darwinian natural
selection standpoint) to becoming moral. We cannot explain the
origin of man's moral sense through natural selection.
Aspect #3: Man's
Spiritual Tendencies
The
third aspect for consideration is man's spiritual tendencies, his
tendency to believe in some higher power. Can we explain this through
natural selection? Certainly not. A caveman that develops some
spiritual tendency will be no more likely to survive until
reproduction than one who has no such tendencies.
Attempts
to explain the origin of spirituality through natural selection are
typically no better than this very dubious example. The
reasoning here is utterly dubious. The author argues that
spirituality gave birth to “rules of behavior” that are
“necessary to maintain social peace and allow a complex unit
consisting of individuals of both sexes and all ages to function in a
way ensuring their reproductive success and thus survival.” Not
convincing at all, since we don't know whether similar rules of
behavior would have arisen without spirituality, and since it is not
at all clear that spirituality leads to “social peace” (in the
modern Middle East, it seems to be doing no such thing). Also it is
not clear that “rules of behavior” will improve reproductive
success, because a lawless situation where men rape freely is one
where men have a high chance of reproductive success. The author is
using here the dubious concept called group selection, which many
evolutionary biologists say is invalid.
There
is no clear and convincing case that can be made that spirituality
has any benefit from the Darwinian standpoint of natural selection
and survival of the fittest.
Aspect #4: Man's
Mathematical Abilities
The
fourth aspect for consideration is man's mathematical abilities. Can
we explain these through natural selection? Not at all. Having the
ability to do math is something that comes in handy when you are a
member of a civilization, but is of no significant value to somebody
like a cavemen.
Some
of the attempts to explain the origin of mathematical abilities
through natural selection are empty “just so” stories typically no better than idle speculation. One such attempt is in the book
Radical Evolution by Joel Garreau, where the author speculates
that man developed advanced math capabilities because it was helpful
when hunting rabbits by throwing rocks. As someone who has actually
tried to catch a rabbit in a field, I find such a speculation to be
absurd. Rabbits move in unpredictable directions at high speeds, and
if early men hunted rabbits with stones, we can presume that they
attacked stationary animals – not by calculating the future
position of a running rabbit. Throwing ability is something very
different from mathematical ability. Early man was not doing math
when he threw rocks at things, any more than you are doing math when
you shoot some zombies in a video game.
Aspect #5: Man's
Musical Abilities
The
fifth aspect for consideration is man's musical abilities. Can we
explain these through natural selection? Not at all. Musical
abilities have no relevance at all to an organism's chance of
surviving until reproduction.
Aspect #6: Imagination
The
next aspect for consideration is imagination. In this case one could
make a case that imagination does have some value from a natural
selection standpoint, on the grounds that an imaginative caveman or
man-ape would be more likely to imagine his way to the invention of
new tools or techniques with a survival value. For example, an
imaginative human predecessor would be more likely to first conceive
of rubbing sticks to create fire, or to conceive of attaching a sharp
rock to a stick to create a spear.
But
when we look at the matter deeper, this case weakens. Consider how
innovation might have occurred before civilization arose. One
individual might have introduced the innovation, which then would
have been adopted by the others in the local group. We have an
example of such thing in the first scenes of 2001: A Space
Odyssey, where one imaginative man-ape figures out how to use a bone
as a weapon, and the innovation is then picked by all of the local
group. But if we assume that such innovations are passed on from
generation to generation, it may be a case where you have only
innovator for every 100 or 1000 adopters of the innovation. So it's not
clear at all that natural selection can be used here to explain some
general increase in imagination.
Let's
consider a hypothetical case. Man-ape “Harry” has a chance
mutation that gives him more imagination. He then invents some new
technique or tool that is picked up by his local group, and maybe
passed on to subsequent generations. Harry then flourishes, but he's
only one person, and there's only a 50 % chance he will pass on this
mutation to his descendants. The fact that Harry's innovation is
picked up by lots of others does not mean that they will be more
likely to be more imaginative themselves. So scenarios such as this
aren't very useful in explaining how imagination could become a
general human characteristic (and the very idea of an “imagination
mutation” is hard to believe in).
Aspect #7: Insight
One
could argue that the development of insight can be explained on a
basis of natural selection. One might give a case such as this: if
some caveman develops insight that some particular hunting technique
isn't working, and the reasons why it isn't working, he may be more
likely to switch to some new technique that will be more successful.
But
such reasoning isn't convincing. Here is how organisms typically
operate when trying to get some result. They try something to achieve some desired result. If what
they are doing works, they will stick with that technique. If it
doesn't work, they will try something else. This usually works, even
though the animal never has any insight into why the unsuccessful
attempt doesn't work. For example, a gorilla trying to get a fruit on
a tree may try jumping to get it, and if that fails, the gorilla may
try shaking the tree branch. The animal never gets, and does not need
to get, any insight as to why jumping didn't work.
So it seems that
insight doesn't give any tangible advantage that organisms need to
survive. We therefore cannot explain the origin of human insight by
using natural selection.
Aspect #8: Intellectual
Curiosity
Nowadays
people display intellectual curiosity by doing things such as reading
books, doing web searches, and doing experiments. But how would some
caveman have displayed intellectual curiosity? He typically would
have displayed intellectual curiosity by physical exploration. But would such exploration have increased the likelihood of reproductive
success? Probably not, because before the rise of civilization,
physical exploration was extremely dangerous. There are all kinds of
ways in which some exploring cave man could die from exploring –
dying from the cold, dying from animal attacks, dying from a fall, or
dying from exploring some place with too little available water or
food. So no clear case can be made that we can explain intellectual
curiosity on any grounds of natural selection. Intellectual curiosity
is not a biological adaption that helped an organism flourish in its
environment, and it is only such adaptions that can be explained
through natural selection.
Exploring what's on the other side of that hill was very dangerous
Conclusion
When
we look at the main ways in which the human mind differs from the
minds of apes, we find that we cannot explain the characteristics of
the human mind through natural selection. Evolutionary biologists
will sometimes make statements that come very close to admitting such a
thing. If you ask an evolutionary biologist whether Darwinian
evolution and natural selection can explain the human mind, such a
biologist will typically go into “Darwin defense mode” and claim
that the human mind can be explained in such a way. But when writing about the likelihood of intelligence evolving on other planets,
some of these biologists (such as Dobzhansky, Mayr and Simpson) said that we should not expect
intelligence to evolve elsewhere in the galaxy. See here for an example. By making such statements, such biologists were
inadvertently admitting that natural selection does a very poor job
of explaining the human mind. If natural selection did a good job of
explaining the human mind, we should expect no evolutionary
biologists to say that intelligence is rare in the
universe.
The
origin of the human mind and human consciousness is one of the
deepest mysteries of the universe. We could only explain something
so deep by using some very deep principle or principles. But natural
selection is not such a principle. Natural selection is instead a
very shallow principle, a principle that can be stated in only a few
words, words such as “fit stuff proliferates, unfit stuff doesn't.”
We should not expect to explain the deep mystery of the origin of
the human mind through a principle so shallow, just as we should not
expect to explain the deep mystery of the origin of the universe (the
Big Bang) by using some shallow principle such as “stuff happens.”
Postscript: In this post I forgot to mention an additional aspect of our humanity that natural selection cannot explain: our language ability. While one might be able to explain a tiny-vocabulary language through natural selection, it's hard to explain the development of language with such rich grammar and vocabulary. For a caveman, it's quite sufficient to be able to grunt a few words such as some word meaning "bear." A caveman doesn't need to make statements like, "Heads up, my friends, I think I see a great big bear approaching on the horizon." Below is the beginning of a relevant blog post by Terrence W. Deacon:
Since Darwin’s time, the human language capacity has been a perennially cited paragon of extreme complexity that defies the explanatory powers of natural selection. And it is not just critics of Darwinism who have argued that this most distinctive human capacity is problematic. Alfred Russel Wallace—the co-discoverer of natural selection theory and in many ways more of an ultra-Darwinian than Darwin himself—famously argued that the human intellectual capacity which makes language possible, is developed to a level of complexity that far exceeds what is achievable through natural selection alone.
Postscript: See the link here for a 2-sentence statement signed by hundreds of scientists and PhD's. The statement states exactly the following:
We are skeptical of claims for the ability of random mutation and natural
selection to account for the complexity of life. Careful examination of the
evidence for Darwinian theory should be encouraged.
Postscript: In this post I forgot to mention an additional aspect of our humanity that natural selection cannot explain: our language ability. While one might be able to explain a tiny-vocabulary language through natural selection, it's hard to explain the development of language with such rich grammar and vocabulary. For a caveman, it's quite sufficient to be able to grunt a few words such as some word meaning "bear." A caveman doesn't need to make statements like, "Heads up, my friends, I think I see a great big bear approaching on the horizon." Below is the beginning of a relevant blog post by Terrence W. Deacon:
Since Darwin’s time, the human language capacity has been a perennially cited paragon of extreme complexity that defies the explanatory powers of natural selection. And it is not just critics of Darwinism who have argued that this most distinctive human capacity is problematic. Alfred Russel Wallace—the co-discoverer of natural selection theory and in many ways more of an ultra-Darwinian than Darwin himself—famously argued that the human intellectual capacity which makes language possible, is developed to a level of complexity that far exceeds what is achievable through natural selection alone.
Postscript: See the link here for a 2-sentence statement signed by hundreds of scientists and PhD's. The statement states exactly the following:
We are skeptical of claims for the ability of random mutation and natural
selection to account for the complexity of life. Careful examination of the
evidence for Darwinian theory should be encouraged.