Download Full Version ebookmass - Visit ebookmass.

com

Why We Hate: Understanding the Roots of Human

Conflict Michael Ruse

https://ebookmass.com/product/why-we-hate-understanding-the-
roots-of-human-conflict-michael-ruse/

OR CLICK HERE

DOWLOAD NOW

Discover More Ebook - Explore Now at ebookmass.com

 Instant digital products (PDF, ePub, MOBI) ready for you
Download now and discover formats that fit your needs...

HATE: Why We Should Resist It with Free Speech, Not

Censorship Nadine Strossen

https://ebookmass.com/product/hate-why-we-should-resist-it-with-free-
speech-not-censorship-nadine-strossen/

ebookmass.com

Why We Teach Science (and Why We Should) John L. Rudolph

https://ebookmass.com/product/why-we-teach-science-and-why-we-should-
john-l-rudolph/

ebookmass.com

Why We Need Religion Stephen T. Asma

https://ebookmass.com/product/why-we-need-religion-stephen-t-asma/

ebookmass.com

Handbook of Modern Coating Technologies: Applications and

Development Mahmood Aliofkhazraei

https://ebookmass.com/product/handbook-of-modern-coating-technologies-
applications-and-development-mahmood-aliofkhazraei/

ebookmass.com
True Wolf Paige Tyler

https://ebookmass.com/product/true-wolf-paige-tyler-3/

ebookmass.com

Writer's Choice - Grammar and Composition Grade 7 Mcgraw-

Hill [Mcgraw-Hill]

https://ebookmass.com/product/writers-choice-grammar-and-composition-
grade-7-mcgraw-hill-mcgraw-hill/

ebookmass.com

A History of the Western Art Market: A Sourcebook of

Writings on Artists, Dealers, and Markets Titia Hulst
(Editor)
https://ebookmass.com/product/a-history-of-the-western-art-market-a-
sourcebook-of-writings-on-artists-dealers-and-markets-titia-hulst-
editor/
ebookmass.com

Mandy (Heaven Hill Shorts #10) Laramie Briscoe [Briscoe

https://ebookmass.com/product/mandy-heaven-hill-shorts-10-laramie-
briscoe-briscoe/

ebookmass.com

Blood Lust: A Dark Vampire Mafia Romance (Guns vs Fangs

Book 1) Aj Wolf & Salem Sinclair

https://ebookmass.com/product/blood-lust-a-dark-vampire-mafia-romance-
guns-vs-fangs-book-1-aj-wolf-salem-sinclair/

ebookmass.com
Exhibiting the Nazi Past: Museum Objects Between the
Material and the Immaterial 1st ed. Edition Chloe Paver

https://ebookmass.com/product/exhibiting-the-nazi-past-museum-objects-
between-the-material-and-the-immaterial-1st-ed-edition-chloe-paver/

ebookmass.com
WHY WE HATE
WHY WE HATE
Understanding the Roots of Human Conflict

Michael Ruse
Oxford University Press is a department of the University of Oxford. It furthers the
University’s objective of excellence in research, scholarship, and education by publishing
worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and
certain other countries.
Published in the United States of America by Oxford University Press
198 Madison Avenue, New York, NY 10016, United States of America.
© Oxford University Press 2022
All rights reserved. No part of this publication may be reproduced, stored in a retrieval
system, or transmitted, in any form or by any means, without the prior permission in
writing of Oxford University Press, or as expressly permitted by law, by license, or under
terms agreed with the appropriate reproduction rights organization. Inquiries concerning
reproduction outside the scope of the above should be sent to the Rights Department,
Oxford University Press, at the address above.

You must not circulate this work in any other form and you must impose this same
condition on any acquirer.
Library of Congress Control Number: 2022900031
ISBN 978–0–19–762128–8
eISBN 978–0–19–762130–1
DOI: 10.1093/oso/9780197621288.001.0001
 To the memory of the members of the Warwickshire
Monthly Meeting of the Religious Society of Friends
(Quakers), who, in the years after the Second World War,
gave so much to the children in the group and whose loving
influence has guided and enriched my whole life.
CONTENTS

Illustrations
Preface
Acknowledgments

Introduction
1. The Biology of War
2. The Biology of Prejudice
3. The Culture of War
4. The Culture of Prejudice
5. Moving Forward
Epilogue
REFERENCES
INDEX
ILLUSTRATIONS

I.1. The history of life on Earth.

I.2. The tree of life. From Ernst Haeckel, Generelle Morphologie
der Organismen (1866).
I.3. Structure of the argument of the Origin.
1.1. The Bayeux Tapestry.
1.2. A US recruiting poster from the First World War.
1.3. The population density of humans over the past 200,000
years.
1.4. Average number of wives of unokais compared to non-
unokais.
1.5. Average number of children of unokais compared to non-
unokais.
1.6. A wall painting of a supposedly killer human.
2.1. The history of European hunter-gatherers.
2.2. The spread of Beaker pottery to the British Isles.
2.3. World War I graves.
2.4. Neanderthal.
2.5. Neanderthal ancestry in today’s humans.
2.6. Denisovan ancestry in today’s humans.
2.7. Well-known Shakespearean actor Brian Bedford playing Lady
Bracknell.
2.8. Greek homosexual activity.
2.9. Duration of secular communes as against religious communes.
2.10. Franklin Roosevelt in wheelchair.
2.11. In Bedlam (Hogarth, The Rake’s Progress).
2.12. Jews as vermin.
2.13. Poster for Jud Süss.
4.1. The change over thirty years, 1985–2015, between those with
degrees and those with no such qualifications.
4.2. Poster for the sale of slaves.
4.3. Memorial window to Oscar Wilde in Westminster Abbey.
4.4. Richard III skeleton.
4.5. Hitler and children.
5.1. Brexit: Educated vs. uneducated.
5.2. Brexit: Rich vs. poor.
5.3. Brexit: Happy with lot vs. unhappy with lot.
5.4. A 1918 recruitment poster aimed at African Americans.
5.5. Robert E. Lee High School.
PREFACE

I was raised a Quaker in the years after the Second World War.
Quakers don’t have the usual trimmings of religion—preachers,
churches (“steeple houses” as we called them of old), or creeds and
dogmas and that sort of thing. However, to conclude that Quakers
have no strong beliefs is to make a major mistake. They could give
St. Paul a run for his money. Above all, for me, being a Quaker
meant being part of a community with my fellow human beings. We
were never very good at literal readings of the Bible, but my
goodness we took the Sermon on the Mount seriously. “Ye have
heard that it hath been said, An eye for an eye, and a tooth for a
tooth: But I say unto you, That ye resist not evil: but whosoever
shall smite thee on thy right cheek, turn to him the other also”
(Matthew 5:38–39). And: “Ye have heard that it hath been said,
Thou shalt love thy neighbor, and hate thine enemy. But I say unto
you, Love your enemies, bless them that curse you, do good to them
that hate you, and pray for them which despitefully use you, and
persecute you” (43–44).
That is our role in life and how we serve our Lord. Loving other
human beings. Quakers talk of the “inner light,” that of God in every
person, and that resonates to this day. Always inspiring me,
haunting me in a way, is the great elegy of the metaphysical poet
John Donne that hung on the wall of nigh every meeting house,
where Quakers met to worship in silence.
 No man is an island,
Entire of itself,
Every man is a piece of the continent,
A part of the main.
If a clod be washed away by the sea,
Europe is the less.
As well as if a promontory were.
As well as if a manor of thy friend’s
Or of thine own were:
Any man’s death diminishes me,
Because I am involved in mankind,
And therefore never send to know for whom the bell tolls;
It tolls for thee.
(Meditation 17, from Devotions Upon Emergent Occasions, 1624)

Here was the paradox that has never left me, unchanged by my
loss of faith when I was twenty years old. If we are such social
beings, how can we be so hateful to each other? In my early years,
memories of the Second World War hung over us all: Poland, the Fall
of France, the Blitz, Barbarossa, Pearl Harbor, Stalingrad, and on
down to the end, the Battle of the Bulge and the bombing of
Dresden. Across the world, Hiroshima and Nagasaki. Yet this only
confirmed what we already knew. The Second World War was the
more recent, but it was the First World War—the Great War—that
permeated every aspect of our culture. My teachers in primary
school were single women, who had lost fiancés and husbands on
the battlefields of Flanders. Parks had lonely men wandering
aimlessly—“shell shocked,” as we were told in pitying terms. Go into
the front parlor, the room unused except for Sundays and special
occasions, like funerals. There stood a picture of Uncle Bert,
eighteen years old, proud in his new uniform. Dead at twenty at
Passchendaele. Then I went to Canada when I was twenty-two and
soon found that it was the Great War that defined that country—as it
did other parts of the Commonwealth, notably Australia and New
Zealand. The triumphs—when the Canadians at Easter 1917 took
Vimy Ridge, that had withstood so many earlier attempts—and the
tragedies—when on July 1, 1916, the first day of the Battle of the
Somme, some eight hundred members of the Newfoundland
Regiment went over the top, and the next morning at roll call there
were but sixty-eight who responded. Every day, walking to and from
my university, I passed the birthplace of John McCrae, author of the
most-quoted poem of the war: “In Flanders Fields.”
Add to all of this the dreadful ways in which we behave to each
other in our daily lives. Above all, in the years after the war, as we
became increasingly aware of the horrors of the Holocaust, we saw
the depths to which we humans could fall. It is but part of a general
story of prejudice, and there is not one of us who can look back on
history without guilt and regret. No one living in the American South,
as do I, can avoid daily reminders of the appalling treatment of
white people toward black people. Over two centuries of slavery
followed by a century of Jim Crow. Contempt, belittlement, lack of
respect—toward strangers, toward people of different classes,
toward members of other races, toward those with minority sexual
orientations, toward adherents of different religions, toward the
disabled, toward Jews, and of men toward women. Was it not
naïveté, bordering on the callous, to go on talking about the social
nature—the inherent goodness—of human beings? It is this, our
conflicted nature—so social, so hateful—that has driven me to write
this book. I have found that, in the past two decades, there have
been incredibly important discoveries and reinterpretations of our
understanding of human evolution. Discoveries and reinterpretations
highly pertinent to my quest. Finally, there seem to be some
answers. I am amazed at and grateful for what I learned. It is this
new understanding that I want to share, less concerned about
whether you agree or disagree with me than that you appreciate the
importance of the problem and the need to continue the inquiry. It is
a moral obligation laid on us all. If you doubt me, think Ukraine.
ACKNOWLEDGMENTS

Working on such a project as this, I realize my fortune at being

embedded in a community of scholars who share with me the
conviction that, in some important sense, tackling the issues of this
book must be a joint effort. Above all, I want to thank the
anthropologists and archaeologists whose focus is on war and its
origins. Most importantly, Douglas Fry, of the University of North
Carolina at Greensboro, has been as helpful as he has been
inspiring. Others, who have responded in a friendly and encouraging
way to endless questions from a complete stranger, include Brian
Ferguson, of Rutgers University; Jonathan Haas and Matthew
Piscitelli, both of the Field Museum in Chicago; and Brian Hayden of
Simon Fraser University, in British Columbia. Closer to my home
fields of study, as always I am in debt to John Kelsay, my colleague
here at Florida State University and an expert on just war theory in
Islam; and also to Robert J. Richards of the University of Chicago
and to Joe Cain at University College, London, both of whom have
been very important in helping me to put evolutionary thinking into a
broader context. And I am especially grateful to my graduate
students who went with me on a trip to the battlefields of northern
France, where, in the Great War, so many of all nations died because
their leaders failed them. These young people, those living today
and those dead yesterday, convinced me that I had to write this
book.
More immediately, at the professional level, Peter Ohlin at Oxford
University Press has been all that one could desire as one’s editor.
He is thoughtful, encouraging, and—important when dealing with
someone such as I—able to show when I am going off track and
need to rethink what I am saying and writing. At the personal level,
as always my wife, Lizzie, has given me love and understanding—
able to show when I am going off track and need to rethink what I
am saying and writing! My beloved cairn terriers, Scruffy McGruff
and Duncan Donut, are ever ready to tell me I need to take a break
and go for a walk in the park. In this book, I focus on the evolution
of humans. We are a very small part of the whole story.
WHY WE HATE
 INTRODUCTION

Origins
The prehistory of humans starts with the Big Bang about 13.8 billion
years ago (Morison 2014). (See Figure I.1.) Our solar system, about
halfway through its life span, is about 4.5 billion years old. The
planet Earth was formed from detritus circling the sun. Life appeared
about 3.8 billion years ago, in other words about as soon as it could,
after the oceans cooled enough to support its existence and
continuation (Bada and Lazcana 2009). For about half of the
subsequent time, life was primitive, one-celled organisms—
prokaryotes. Then came multicelled organisms—eukaryotes.
FIGURE I.1 The history of life on Earth.

Although it did not come out of the blue, the big event—at least
as far as we humans are concerned—was the Cambrian explosion,
about 550 million years ago. That was when the major life groups
appeared—including chordates, a subset of which were the
vertebrates, animals with backbones. Things were now racing ahead
—fish, amphibians, reptiles (including the dinosaurs), and then
mammals and birds. Mammals first appeared about 225 million years
ago, rat-like, nocturnal creatures, careful to keep out of the way of
the dominant life group, the dinosaurs. The dinos went extinct
around 65 million years ago, thanks to the planet’s disruption by the
impact of a meteor or similar body from space—birds, their direct
descendants, survived—and the way was opened for mammals to
thrive and diversify, and so came the primates about 50 million years
ago. Going down in time, finally we get the great apes, and the
important action—at least, with respect to humans—takes place in
the last ten million years. Amazingly, we now know our human line—
hominins—split from other apes, gorillas, and chimpanzees, around
seven million years ago, or less. Even more amazing is that we are
more closely related to the chimpanzees than they are to gorillas.
The break with the other great apes came with our move out
from the jungle and onto the plains. This led to bipedalism. There is
speculation about the reason for this. Being able to stand upright
and look for predators is one plausible suggestion. As is the point
that, being bipedal, we are not that fast, comparatively, but we can
keep going for much longer than an ape that uses its front legs for
motion. Whether as cause or effect, it is thought that these early
hominins moved to a hunter-gatherer type of existence. Being
bipedal could be of value in hunting down prey, which outrun us but
collapse finally from exhaustion. As we moved to walking on two
legs, so also our brain started to grow, marking an increase in
intelligence. The famous missing link, Lucy, a member of
Australopithecus afarensis, is about 3 million years old. She walked
upright, if not as well as we modern humans. Compensating, she
was probably better at climbing trees. Her brain was about 400 cubic
centimeters, about the size of a chimpanzee’s, compared to our
brains of about 1300 cc. It is important to note that, while her brain
was the size of a chimpanzee brain, she was well on the way to
having a human brain (Johanson and Wong 2009). Our species,
Homo sapiens, appeared half a million years ago or a bit later. Apart
from our line, there were two other subspecies, the Neanderthals (in
the West) and the Denisovans (in the East). Both are extinct.
Apparently in our history we went through bottlenecks. The whole
human population comes from about fourteen thousand individuals,
and out-of-Africa humans from less than three thousand individuals
(Lieberman 2013). This will be a part of our story.

Charles Darwin
What caused all of this? Evolution through natural selection. In his
On the Origin of Species (1859), the English naturalist Charles
Darwin made the case simply and strongly. Organisms have a
reproductive tendency to multiply geometrically—1, 2, 4, 8—whereas
food and space supplies at best multiply arithmetically—1, 2, 3, 4.
Hence, there will be what the clergyman-economist Thomas Robert
Malthus (1826) called a “struggle for existence.” Darwin took this up
unchanged: “as more individuals are produced than can possibly
survive, there must in every case be a struggle for existence, either
one individual with another of the same species, or with the
individuals of distinct species, or with the physical conditions of life”
(Darwin 1859, 63). Truly, it is reproduction rather than bare
existence that counts. Taking this insight, and combining it with the
belief—reinforced by a decade-long study of barnacles—that in
natural populations new variation is constantly appearing, Darwin
argued for an equivalent to the selective breeding that farmers and
fanciers apply so successfully in creating new forms—shaggier
sheep, beefier cattle, more melodious songbirds.
 Can it . . . be thought improbable, seeing that variations useful to man have
undoubtedly occurred, that other variations useful in some way to each being
in the great and complex battle of life, should sometimes occur in the course
of thousands of generations? If such do occur, can we doubt (remembering
that many more individuals are born than can possibly survive) that
individuals having any advantage, however slight, over others, would have the
best chance of surviving and of procreating their kind? On the other hand, we
may feel sure that any variation in the least degree injurious would be rigidly
destroyed. This preservation of favourable variations and the rejection of
injurious variations, I call Natural Selection. (80–81)

Change. Change, but of a certain kind. Organisms look as though

they were designed. They show purpose. Their formation is guided
by what, following Aristotle in his Metaphysics (Barnes 1984,
1013b25), are called “final causes.” In today’s language, they are
“teleological.” The eye is like a telescope. It looks that way, not
because of the direct intervention of the Great Optician in the sky,
but because of natural selection. Those organisms that work—that
have design-like features, features that serve the purpose of seeing,
whose final cause is sight—will survive and reproduce, and those
that don’t, won’t. Such features that help their possessors, Darwin
called “adaptations.” We see them “most plainly in the woodpecker
and missletoe; and only a little less plainly in the humblest parasite
which clings to the hairs of a quadruped or feathers of a bird; in the
structure of the beetle which dives through the water; in the plumed
seed which is wafted by the gentlest breeze; in short, we see
beautiful adaptations everywhere and in every part of the organic
world” (60–61).
Thus, the key argument of the Origin. With his mechanism on the
table, as it were, Darwin could move quickly to the fact of evolution.
Through the years, natural selection brought on what was known as
the “tree of life”—we start at the base, at the bole, with the simplest
organisms, and then grow as the branches spread, leading to plants
and animals of all kinds. “As buds give rise by growth to fresh buds,
and these, if vigorous, branch out and overtop on all sides many a
feebler branch, so by generation I believe it has been with the great
Tree of Life, which fills with its dead and broken branches the crust
of the earth, and covers the surface with its ever branching and
beautiful ramifications” (130). (See Figure I.2.) Then, for the rest of
the Origin, Darwin set about the hard work—showing that natural
selection was the causal force behind what his mentor, the historian
and philosopher of science William Whewell (1840) called a
“consilience of inductions.” Darwin looked at a range of
subdisciplines in the life sciences—behavior, the fossil record
(“paleontology”), geographical distribution (“biogeography”),
systematics, morphology, and embryology, showing how he could
explain many hitherto unsolved problems. (See Figure I.3.) Finally,
the most famous passage in the history of science:
FIGURE I.2 The tree of life.
From Ernst Haeckel, Generelle Morphologie der Organismen (1866).

FIGURE I.3 Structure of the argument of the Origin. Darwin was (consciously)
following Newton’s Principia in putting the causal laws first and then using them to
explain empirical phenomena: the heliocentric universe; the organic world.
 There is grandeur in this view of life, with its several powers, having been
originally breathed into a few forms or into one; and that, whilst this planet
has gone cycling on according to the fixed law of gravity, from so simple a
beginning endless forms most beautiful and most wonderful have been, and
are being, evolved. (490)

Expectedly, in the 150 years since Darwin wrote, there has been a
massive increase in our knowledge of the workings of evolution.
Most particularly, in the area of heredity (Bowler 1984, 1989).
Darwin was convinced that new variation keeps coming into natural
populations. These are the building blocks on which natural selection
works. But Darwin had little idea about the nature of these variations
or their causes. The only thing about which he was adamant was
that, however caused, the variations are “random” in the sense of
not appearing according to the needs of the possessor. The adaptive
nature of organic characteristics comes from the external force of
natural selection rather than some force from within guiding organic
development. Confirming this insight has been one of the great
triumphs of science, as first Mendelian and later molecular theories
of heredity, genetics, have been developed and extended,
underpinning Darwin’s intuitions. Natural selection, adaptation,
evolution.

Cui bono?
Before we get to the extension of Darwin’s theorizing to humans,
let’s pause for a moment, and ask an important question about
Darwin’s understanding of natural selection. Who benefits? Who
loses? Did he think that selection was always for the benefit (or loss)
of the individual or did he think that selection could be, perhaps
often is, for the benefit (or loss) of the group? If two animals (or
plants) compete and one wins and is the parent of members of the
next generation, and one loses and has no offspring, then this is
between two individuals—hence individual selection. If two groups of
animals (or plants) compete and one group wins and has offspring
and the other loses and has no offspring, then obviously in a sense
this is between two groups—hence group selection. Not so fast. The
fact that groups are involved does not at once imply that
evolutionists would speak of “group selection” as opposed to
“individual selection.” Their interest is in who or what caused the
success and who benefits. If one group has members that overall do
better than the members of the other group, then it is the members
who are benefiting—the individuals—and so this is individual
selection. We obviously think in terms of actual organisms; but, now
we know that it is the units of heredity (genes) underlying
everything, individual selection can be thought of in terms of genes
as well as organisms. Individual selection means some genes doing
better for themselves than others in the struggle to leave copies of
themselves in the next generation. In Richard Dawkins’s (1976)
memorable metaphor, they are “selfish genes” who won. If, however,
when the groups compete, the winner is determined by the group
rather than individuals, meaning that individuals give or sacrifice
themselves to the group, without necessarily expecting or getting
any return—some individuals in the group win while others get
nothing, even though they have contributed to the success of the
winners—this now is “group selection.” The individual organisms
were not “selfish.” They were “altruistic.” You give in a disinterested
fashion for the benefit of group members even though you yourself
get nothing (West, Griffin, and Gardner 2007, 2008).
Darwin was from first to last a completely determined individual
selectionist. Why did he feel so strongly this way? In part, at least,
for the very reason that today’s evolutionists reject group selection.
He did not think it could work. Alfred Russel Wallace, who was the
co-discoverer of the theory of natural selection, was, from boyhood,
a socialist rather than a capitalist. He was always enthusiastic for
group selection. He and Darwin fell out over the sterility of the mule.
Wallace thought it advantageous to the parent species—horses and
donkeys—that their inefficient hybrid offspring be sterile. Darwin
simply could not see how, having committed oneself to producing a
hybrid, it would now be of advantage to either parent that the
offspring, the mule, be sterile. It must simply be a function of
different inheritances not meshing and working well together.
 Let me first say that no man could have more earnestly wished for the
success of N. selection in regard to sterility, than I did; & when I considered a
general statement, (as in your last note) I always felt sure it could be worked
out, but always failed in detail. The cause being as I believe, that natural
selection cannot effect what is not good for the individual, including in this
term a social community. (Darwin 1985–, 16, 374; letter to Wallace April 6,
1868)

As his socialism influenced Wallace, social factors were also at work

on Darwin. He was a great revolutionary, but he was not a rebel. He
was the author of one of the greatest advances in the history of
science. He was also a member of his society—as it happens, a very
secure member of the British, upper-middle classes. His grandfather
(and his wife’s, Darwin having married a first cousin) was Josiah
Wedgwood, founder of the pottery works bearing his name and one
of the most successful entrepreneurs of the Industrial Revolution.
The Darwin-Wedgwood family was both respectable and Silicon
Valley–level rich. Naturally, Charles Darwin imbibed the norms of his
family and his class, and above all this meant free enterprise. The
figure behind the throne, as it were, was the eighteenth-century
Scottish economist Adam Smith (1776), who—with the aim of
improving the whole—preached the virtues of self-interest. “It is not
from the benevolence of the butcher, the brewer, or the baker that
we expect our dinner, but from their regard to their own self-
interest. We address ourselves not to their humanity but to their
self-love, and never talk to them of our own necessities, but of their
advantages.”
This line of reasoning is virtually a priori true for someone like
Darwin. Whatever the effects on the group, it starts with the
individual. Unsurprisingly, Smith’s thinking about the virtues of a
division of labor—everyone should focus on one job rather than
trying to be Jack of All Trades—appears in very significant ways in
the Origin. First, there was the “physiological” division of labor. “No
naturalist doubts the advantage of what has been called the
‘physiological division of labour’; hence we may believe that it would
be advantageous to a plant to produce stamens alone in one flower
or on one whole plant, and pistils alone in another flower or on
another plant” (Darwin 1859, 93). Then there is what we might call
an “ecological” division of labor: “in the general economy of any
land, the more widely and perfectly the animals and plants are
diversified for different habits of life, so will a greater number of
individuals be capable of there supporting themselves. A set of
animals, with their organisation but little diversified, could hardly
compete with a set more perfectly diversified in structure” (116). A
group picture but brought on by everyone being a butcher, a brewer,
or a baker.

Humankind
Now, what about that ever-interesting organism H. sapiens? A
decade after the Origin, Darwin took up this topic, and in 1871 he
produced The Descent of Man. Much of this work is unexceptional.
We are functioning organisms just like other organisms, with our
special adaptations—hands, eyes, teeth, noses. Darwin draws
attention to similarities—homologies—between humans and apes,
using them as evidence of common ancestry. No one is claiming that
we are descended from apes or monkeys extant today, but apes and
monkeys were our ancestors. Darwin thought that a secondary
mechanism, sexual selection, where the competition is more for
mates than for resources, might have been significant in human
evolution; but, overall, the treatment is orthodox. No special spirit
forces to explain our existence and nature. What was particularly
innovative was Darwin’s treatment of human sociality. We may be
produced by a struggle for existence, and obviously, sometimes, it is
a very bloody struggle for existence. Ask an antelope in the jaws of
a lion. However, Darwin was adamant that this is not the human
way, at least it is not the fundamental human way. We humans
succeed by cooperating. Half a loaf is better than none at all. We are
not that fast or strong. Probably we have evolved that way, in
tandem with our abilities to get along together, for mutual benefit. A
pertinent metaphor is that of the computer (Newson and Richerson
2021). At first, the emphasis was on brute power—the brain the
hardware, the culture the software. But then it became clear that
the real power of the computer lies less in the simple ability to do
sums and more in facilitating sociality—the internet and email. That
is the story of humans. Our brains grew, our hardware got way more
powerful and efficient. But the real breakthrough was how this aided
communication, sociality—our linguistic abilities, our emotions, our
religious susceptibilities, and everything else that helps us to work
together.
Darwin’s great supporter Thomas Henry Huxley (1893) argued
that natural selection always promotes abilities to fight and attack
and that morality means going against our evolved nature. Darwin
will have none of this. Tribes of people who get along and help each
other do better than tribes who don’t.

It must not be forgotten that although a high standard of morality gives but a
slight or no advantage to each individual man and his children over the other
men of the same tribe, yet that an advancement in the standard of morality
and an increase in the number of well-endowed men will certainly give an
immense advantage to one tribe over another. There can be no doubt that a
tribe including many members who, from possessing in a high degree the
spirit of patriotism, fidelity, obedience, courage, and sympathy, were always
ready to give aid to each other and to sacrifice themselves for the common
good, would be victorious over most other tribes; and this would be natural
selection. (Darwin 1871, 1, 166)

“Victorious over most other tribes”? Surely this is an appeal to

group selection? Not at all! Shortly before this passage, Darwin
implies that (what today is known as) “reciprocal altruism” is a major
causal factor. You scratch my back and I will scratch yours: “as the
reasoning powers and foresight of the members [of a tribe] became
improved, each man would soon learn from experience that if he
aided his fellow-men, he would commonly receive aid in return” (1,
163). This is not the disinterested altruism of group selection. The
individual alone is benefiting: individual selection. But it seems also
in the passage above that Darwin is appealing to the interests of the
group: “sacrifice themselves for the common good.” Again, there is
individual-based understanding at work here. It is the good of the
individual that is all-important, where individual might apply to the
family—or what Darwin, in the letter to Wallace, called a “social
community.” If members of your family reproduce, then you, sharing
elements of heredity, reproduce by proxy as it were. “Thus, a well-
flavoured vegetable is cooked, and the individual is destroyed; but
the horticulturist sows seeds of the same stock, and confidently
expects to get nearly the same variety; breeders of cattle wish the
flesh and fat to be well marbled together; the animal has been
slaughtered, but the breeder goes with confidence to the same
family” (Darwin 1859, 237–38). Today this is known as “kin
selection.” In other words, a form of individual selection.
So, what about Darwin and morality? The key notion is that of a
“tribe.” Does he think it an intrarelated group, which he must if he is
to be consistent with his individual-selectionist stance? He does. He
endorses an article by Herbert Spencer on tribes, where it is clearly
argued that tribes think themselves united by a common ancestor,
whether this be strictly true or not. “If ‘the Wolf,’ proving famous in
fight, becomes a terror to neighbouring tribes, and a dominant man
in his own, his sons, proud of their parentage, will not let fall the
fact that they descended from ‘the Wolf’; nor will this fact be
forgotten by the rest of the tribe who hold ‘the Wolf’ in awe, and see
reason to dread his sons.” Indeed, the rest of the tribe will want to
get on board. “In proportion to the power and celebrity of ‘the Wolf’
will this pride and this fear conspire to maintain among his
grandchildren and great-grandchildren, as well as among those over
whom they dominate, the remembrance of the fact that their
ancestor was ‘the Wolf’ ” (Spencer 1870, 535). Darwin agrees:
“names or nicknames given from some animal or other object to the
early progenitors or founders of a tribe, are supposed after a long
interval to represent the real progenitor of the tribe” (Darwin 1871,
66, ft. 53). Morality for Darwin comes from a proto-form of kin
selection—our thoughts and actions are driven by our belief in part
of a related community, whether or not this is actually true.
Anticipating, today’s evolutionists agree: “we are evolutionarily
primed to define ‘kin’ as those with whom we are familiar due to
living and rearing arrangements. So genetically unrelated individuals
can come to be understood as kin—and subsequently treated as
such—if introduced into our network of frequent and intimate
associations (for example, family) in an appropriate way” (Johnson
1986, 133).

Hatred
Accept with Darwin that the key to evolutionary success is being
adapted and the crucial adaptation for human success has been our
sociability (Ruse 2019). This is likely a cause-and-effect feedback
relationship. We are not that strong or fast or fierce, but we are very
good at getting on with our fellows. And the causes are not just
psychological, but physiological too. It is hard enough as it is
teaching an undergraduate logic class. Imagine if three students in
the class were in heat. Being sociable and friendly is what makes us
tick. And yet, while one hates to spoil this hymn of self-
congratulation, it is so obviously—so painfully obviously—only part of
the story. As the last century alone shows too well, humans are
vicious haters. Our thoughts and behaviors toward our fellow human
beings make one cringe. Or, if they don’t, they should. The Great
War, the First World War (1914–1918), depending on how you count
the numbers, produced twenty to forty million dead. The Second
World War (1939–1945), sixty to eighty million dead. The Russian
Civil War (1917–1922), five to ten million dead. The Chinese Civil
War (1927–1949), about ten million dead. It is hard to draw a line
between soldier and civilian. Fifty million of the deaths in the Second
World War were civilian. Then there are the pogroms and the like
within countries. During the Great War and for some years after,
over three million Armenian Christians were murdered by the Turks.
There were the Kulaks, the wealthy peasant farmers, whom Stalin
regarded as enemies of the Soviet state. In the 1930s, at least a
million were liquidated, perhaps more. And this is not to mention the
resulting famine caused by their elimination. The Germans and the
Jews—at least six million deaths—will forever be a stain on
humankind (Friedlander 1997, 2008). Europeans are not alone in
this. In Rwanda, in 1994, up to a million Tutsis were murdered and
up to half a million Tutsi women were raped, often as a preliminary
to grotesque mutilations of their genitalia.
We Anglophones should beware of being smug. Not all hatred
involves massive wars. In Amritsar in the Punjab, India, on April 13,
1919, Acting Brigadier-General Reginald Dyer ordered his troops to
fire on unarmed Indian civilians (Gilmour 2018). At least 379 people
were killed and 1,200 other people were injured. In Tulsa,
Oklahoma, on May 31 and June 1, 1921, mobs of white residents
attacked black residents and businesses of the (very successful and
middle-class) Greenwood District (Ellsworth 1992; Brophy 2003).
Between one hundred and three hundred black people were killed.
No convictions. If you think this hardly compares to the sufferings
elsewhere, remember that these are but tips of the iceberg of
ongoing vile treatment by those in power against those less
fortunate. Tulsa is a metaphor for the whole dreadful story of
America and its exploitation of black people. July 4 is America’s most
significant national holiday, celebrating the signing of the Declaration
of Independence on that day in 1776. From then, until the beginning
of the Civil War in 1860, America’s slave population grew from seven
hundred thousand to over four million. This, at a time when other
countries, not to mention the northern states of the Union, were
realizing the grotesque immorality of enslaving other human beings.
African Americans were not the only people who suffered. By end of
the nineteenth century, thanks to harassment and eviction from their
native lands, consequent starvation and the like, the numbers of
indigenous people were down to a quarter of a million from at least
five million when Christopher Columbus first crossed the ocean. You
don’t have to murder someone to make their lives miserable to the
point of elimination. Ask the British in the 1840s about the Irish
Famine. From 1845 to 1849, a million Irish died and another million
emigrated. True it was not the British who invented or imported the
potato blight. Business had to go on. “In the year A.D. 1846, there
were exported from Ireland, 3,266,193 quarters of wheat, barley
and oats, besides flour, beans, peas, and rye; 186,483 cattle, 6,363
calves, 259,257 sheep, 180,827 swine” (Jones 1849, 10). At least
enough food to feed half of the Irish population.
The Problem
In the face of the rosy picture painted above about our social nature,
how do we speak to this dreadful side to our nature? Do we just
blame a few perverted members of our species? Or are we all
tainted with the Sin of Adam, as Calvinists assure us? If we turn to
biology for insight about our social nature, turn to biology also for
insight into our satanic nature. The answer comes as readily. As
Charles Darwin told us, life is a struggle and winner takes all. In the
world of selfish genes, the winner wins and the loser loses, it is as
simple as that. Thomas Henry Huxley spoke truly after all. Might is
right. General Friedrich von Bernhardi, a sometime member of the
German General Staff, put the case starkly in his Germany and the
Next War, published just before the First World War. “War is a
biological necessity of the first importance, a regulative element in
the life of mankind which cannot be dispensed with, since without it
an unhealthy development will follow, which excludes every
advancement of the race, and therefore all real civilization. ‘War is
the father of all things’ ” (von Bernhardi 1912, 18). Happy to use the
authority of Darwin: “The struggle for existence is, in the life of
Nature, the basis of all healthy development” (18).
This all seems so mixed up. It is natural to be nice, so that is
okay. It is just as natural to be nasty, but that is not okay. How do
we reconcile this? In this book, I am going to focus on two aspects
of hatred—war and prejudice. These, involving hatred at the group
level and hatred at the individual level, are clearly major parts of the
story. The already-quoted numbers of deaths in the two worldwide
conflicts confirms the place of war in my tale. The attitudes, from
the beginnings of European life in the New World, toward people not
of that ancestry, confirm the place of prejudice in my tale. Are war
and prejudice always entirely separate? Probably not. David Hume
points out that in war we tend to think of the enemy as inferior, not
the best quality people: “whoever harms or displeases us never fails
to excite our anger or hatred. When our own nation is at war with
any other, we detest them under the character of cruel, perfidious,
unjust and violent” (Hume 1739–40, 225). One suspects this overlap
points to shared causes; but, leave this for a moment. Here my
concern is that both involve hating one’s fellow humans. Is all hatred
covered by war and prejudice? Again, probably not. I am not sure
that genocide—mass killings of groups by other groups: Turks of
Armenians (1915–1923), Soviets over Kulaks (1932–1933), Germans
over Jews (1939–1945)—quite fits these categories. Else my topic
gets away from me, I have squeezed it in.
My first two chapters will look at what scientists have to say
about war and prejudice, their natures and their causes. I am an
evolutionist, so I believe that the answers to the present are to be
found in the past. Simply put, we shall learn that we humans were
hunter-gatherers and that natural selection made us highly suited to
our lifestyle. Experts at avoiding conflict and with little reason to look
down on others. Then came agriculture and all changed. Our
formerly efficient adaptations were too often not adequate for our
new circumstances and lifestyles. Conflicts, group and individual,
arose. In the next two chapters, I shall look at what those who focus
on culture, the humanities—especially philosophy, literature, religious
studies (not excluding theology), and history—have had to say about
war and prejudice, their natures and their causes. These chapters
complement rather than contradict the earlier chapters. I shall show
how we have wrestled with understanding how things have so
changed, and the full implications for where we find ourselves now.
In my final chapter, I shall ask whether we can reconcile the
tensions in our position. Can we move forward, bringing the
knowledge of our biological past combined with the awareness of
our cultural present to speak positively and creatively to the
challenges that lie before us? Can we moderate or eliminate war and
prejudice? The wonderful thing about our human nature is that,
although it buckles under the course of history, it does not let that
history be the sole determinant. It has the spirit and abilities to fight
back and reset our path through time in a far better manner. I am
ever an optimist. Is my optimism justified?
 1 THE BIOLOGY OF WAR

Kinds of War
Let us start with a somewhat informal taxonomy of war or, rather,
wars. The categories are intended as a guide and, as we shall see,
often depend on different perspectives, rather than something
strictly objective. First, when one thinks of war, there is Offensive
War. One side goes after another. A paradigmatic example occurred
in England in 1066, the Battle of Hastings, when the Duke of
Normandy—“William the Conqueror”—wanting the crown for himself,
invaded and defeated the reigning Anglo-Saxon king, Harold
Godwinson. The former king, Edward the Confessor, died childless
early in 1066, setting up a struggle for the succession. The
Norwegian king, Harald III, joined by Harold’s brother Tostig,
invaded in the North. Their army was defeated by Harold at the
Battle of Stamford Bridge (in the East Riding of the northern county
of Yorkshire) in late September, and both Harald and Tostig were
killed. The only remaining rival claimant was William—he maintained
that Edward had promised him the crown—who landed in the South
of England, also in late September, and thus forced Harold to march
his exhausted army south to confront the invader. They clashed on a
hill just outside Hastings, a seaside town in what is now East Sussex.
The battle on October 14 lasted all day. At first, Harold’s forces were
doing well, holding their own. Then William’s forces feigned defeat,
pretended to retreat, fleeing down the hill. Harold’s forces followed,
found themselves in an ambush, and that was it. Harold himself was
killed toward the end of the battle, pierced through the eye by the
most famous arrow in English history. The victorious duke then
marched north. He was crowned William I (1066–1087) in London
on Christmas Day 1066. After that, it was simply a matter of dividing
England up between William’s nobles, and the Norman Conquest
was over. A perfect example of an Offensive War. (See Figure 1.1.)

FIGURE 1.1 The Bayeux Tapestry. A seventy-meter-long embroidered tapestry,

probably made in England in the late eleventh century, showing the events of the
Battle of Hastings.

A paradigmatic example of a Defensive War is that waged by the

Russians in 1812, when faced by the invasion of Napoleon’s troops.
This began on June 24, when Napoleon’s Grande Armée crossed the
Neman River aiming to engage and defeat the Russian Army. The
reason behind the invasion was less to do with Russia as such, being
more an attempt to stop Russia from trading with the British,
Napoleon’s chief foe, that he hoped thereby to force to sue for
peace. As those who have read Tolstoy’s War and Peace know full
well, at first the French forces were stunningly successful,
overpowering the Russians at the Battle of Smolensk in August. But
the Russians retreated, destroying all in their wake, thus preventing
the French from replenishing themselves as they advanced. A
second French victory was the Battle of Borodino in early September,
followed by more Russian retreat. In mid-September, Napoleon
entered an empty Moscow, aflame from Russian arsonists. The
Russian tsar, Alexander I, still free, refused to surrender, and, in late
October, short of supplies and fearing the oncoming Russian winter,
Napoleon left Moscow and began a retreat to Poland. Decimated by
the ferocious weather, lack of supplies, and constant harassing by
the Russian forces led by Mikhail Kutuzov, it was the beginning of
the end for Napoleon. Russia was defended and the French
humiliated. History was on its way to the Battle of Waterloo, June
18, 1815.
Then there is Civil War. Look briefly at the English Civil War, in the
middle of the seventeenth century, between Cavaliers (supporters of
Charles I) and Roundheads (supporters of Oliver Cromwell). It all
started the century before with Henry the Eighth (reigned 1509–
1547), he of six wives fame, declaring England a Protestant country
when the pope would not give him permission to divorce his first
wife, Catherine of Aragon, and marry Anne Boleyn (Brigden 2000).
After Henry, first briefly came his son, Edward VI (1547–1553),
Protestant; then, after a nine-day reign by Lady Jane Grey,
Protestant, came Henry’s older daughter, Mary (1553–1558),
daughter of Catherine of Aragon, Catholic; and following her, for a
long time, his younger daughter, Elizabeth (1558–1603), daughter of
Anne Boleyn, Protestant. She, famously dying a virgin, was followed
by (from Scotland), James I (1603–1620), Protestant, and then his
son Charles I (1620–1649), also (somewhat wonkily) Protestant
(Kishlanski 1997). The trouble began with Mary, who was fiercely
Catholic, burning her citizens at the stake for their heretical
Protestant beliefs. Many escaped to the continent and joined the
Calvinists in Geneva. When they returned, they (“Puritans”) were
very much more Protestant than those who remained, who were
much given to the trappings of Catholicism (buildings and
ceremonies) blended into a mild Calvinist theology. These differences
continued into the seventeenth century and were a major issue
under Charles I, whom many considered dangerously close to
Catholicism. His French wife was Catholic, for a start, and he had a
suspicious liking for high Anglican rituals. Charles II, the son of
Charles I, was secretly probably Catholic, and his brother James II
was overtly Catholic, which led to his being overthrown and replaced
by his Protestant daughter, Mary, and her Protestant Dutch husband,
William.
These religious tensions, increasing through the 1630s, were
matched by a struggle between Charles I and his parliament.
Although the king had the authority and power to convene and
dismiss parliament, it was parliament that passed the tax laws and
provided the money. Things came to a crisis in the 1640s, with a
series of intermittent wars between the king’s supporters, the
Royalists (Cavaliers wearing fancy clothes well captured by Anthony
van Dyck) and the Parliamentarians (Roundheads, wearing sober
clothing with inverted-bowl-shaped helmets). Eventually, the
Parliamentarians prevailed, Charles I was captured, found guilty of
treason, and beheaded (January 30, 1649). Through the 1650s, the
Interregnum, England was ruled by the leader of the
Parliamentarians, Oliver Cromwell, the “Lord Protector.” In 1660
Charles II was restored to the throne, although from then on the
British Parliament had far greater control than that of the absolute
monarchs of the continent. At the beginning of the First World War,
Kaiser Wilhelm in Germany, Emperor Franz Josef in Austro-Hungary,
and the tsar in Russia all had power that the British monarchs had
relinquished over two centuries earlier.
Next, there is Revolutionary War, as in America, between 1770
and 1783, when the American colonies broke loose from British
suzerainty and declared themselves independent, a fact that the
British finally accepted (Middleton 2011). Since the colonies were
part of the British Empire (as it was later called) at the time of the
beginning of the war, one might then call it a Civil War. By the time it
was finished, it was revolutionary. The background to what
happened was most obviously a function that, almost from the first,
in the seventeenth century, the American colonies had been left to
fend for and govern themselves. Thus, great umbrage was taken
when, in the 1770s, to cover debts incurred in earlier wars—for
example, the “Seven Years’ War” between England and France—the
British government decided to spread the costs to the colonies.
Conflicts broke out and, in August 1776, the colonies made their
Declaration of Independence. Fighting continued, somewhat
exacerbated by France seizing the opportunity to get at the British
by signing formal alliances with the new American government.
Eventually, after the British (led by General Cornwallis) were
defeated (by Americans led by George Washington and French led
by the Comte de Rochambeau) in the Battle of Yorktown (in Virginia)
ending October 19, 1781, negotiations were begun. On September
3, 1783, the Treaty of Paris was signed between Great Britain and
the United States, granting or acknowledging (depending on one’s
perspective) American independence.
Going on, one might want to distinguish Nuclear War, as at
Hiroshima and Nagasaki in Japan in 1945, although in a sense one
might say it was all part of what started as a Defensive War, as the
United States girded its loins after Pearl Harbor and fought back
against the Japanese (Gordin 2007). The list grows. Most obviously
there is Guerilla War, as in Kenya between 1952 and 1960, when
rebels attacked the British Army as well as citizens loyal to the British
Colony: “The insurgents’ lack of heavy weaponry and the heavily
entrenched police and Home Guard positions meant that Mau Mau
attacks were restricted to nighttime and where loyalist positions
were weak. When attacks did commence, they were fast and brutal,
as insurgents were easily able to identify loyalists because they were
often local to those communities themselves” (Anderson 2005, 252).
In other words, not full-scale battles, but attacks on weak positions.
The British won the battle and (horrifically) executed over a
thousand rebels. The Kenyans won their independence.
One could continue. What about Private War, where one individual
(or perhaps a small group) takes on a whole nation over some
perceived grievance? John Brown, in the nineteenth century, over
slavery; Osama bin Laden, in the twentieth century, over perceived
attacks by the United States on Muslims in the Middle East. The list
now is adequate for our needs. War comes in different forms or
situations. All-important are the similarities, most obviously that
people set out or feel forced to kill other people.
Killer Apes?
Wars are about humans killing other humans. The overriding
Darwinian premise/conclusion is that what distinguishes humans is
that we are so obviously and clearly a social species. A moral
species. But none of this precludes or makes impossible intraspecific
conflict. Just as well. After the Battle of Stamford Bridge, only 24
boats out of the original 300 were needed to carry away the
Norwegian survivors. Against a total population of rather more than
3 million, probably at Hastings each side had about 10,000 men. It is
thought that 4,000 of the English were killed and about 2,000 of the
Normans. A tiny number compared to what was to come, but still
not figures that a recruiting sergeant would parade. Moving forward
down the centuries, numbers are far higher. A mere 27,000 of
Napoleon’s troops survived the journey home. Left in Russia were
some 370,000 dead and 100,000 prisoners. In the English Civil War,
about 34,000 Parliamentarians and about 50,000 Royalists died. Add
to this at least 100,000 civilian men and women who died from war-
related diseases. In other words, in total almost 200,000 out of a
population of around 5 million. Hiroshima and Nagasaki are even
more horrific. Pre-bomb Hiroshima had a total population of
255,000. There were 66,000 dead and 69,000 injured—over half the
population. Pre-bomb Nagasaki had a total population of 195,000.
There were 39,000 dead and 25,000 injured—around a third of the
population. What price sociality now? The Harvard psychologist
Joshua Greene writes: “We have cooperative brains, it seems,
because cooperation provides material benefits, biological resources
that enable our genes to make more copies of themselves. Out of
evolutionary dirt grows the flower of human goodness” (Greene
2013, 65). The flower of human goodness? Rank weeds more like.
FIGURE 1.2 A US recruiting poster from the First World War.

Many have thought that we need to add an extra ingredient to

the stew. There is a very popular line of thought—perhaps
unsurprisingly, popular in the years after the Second World War—
that has an answer to explain our violent nature. Appearances apart,
for all the surface skin of sociality, we humans are the unrestrained
ape, evil to the core. (See Figure 1.2.) The apes with weapons,
killing other apes at the beginning of the movie 2001, epitomize this
kind of approach. It represented a much-rehearsed theme.
Paleoanthropologist Raymond Dart was its modern originator. Rightly
celebrated as the person who in 1924 identified Taung Baby,
Australopithecus africanus—a human ancestor (hominin)—by the
1950s Dart was venturing into speculation. To use an appropriate
metaphor, he made no bones about his views. We were flesh-eaters.
And we were not that fussy about whom we ate. Whether by choice
or need we ate each other. That explains a lot: “The loathsome
cruelty of mankind to man forms one of his inescapable
characteristics and differentiative features; and it is explicable only in
terms of his carnivorous, and cannibalistic origin” (Dart 1953, 208).
Warming to his theme:

The blood-bespattered, slaughter-gutted archives of human history from the

earliest Egyptian and Sumerian records to the most recent atrocities of the
Second World War accord with early universal cannibalism, with animal and
human sacrificial practices of their substitutes in formalized religions and with
the world-wide scalping, head-hunting, body-mutilating and necrophiliac
practices of mankind in proclaiming this common bloodlust differentiator, this
predaceous habit, this mark of Cain that separates man dietetically from his
anthropoidal relatives and allies him rather with the deadliest of Carnivora.
(208–09)

Dart was taken up by Robert Ardrey, an American film-script writer

who, having run afoul of the McCarthy anticommunist hearings,
moved to Africa, where he became a best-selling writer about
human origins, pushing a view of humankind—African Genesis—that
he admitted openly (and proudly) he got from the often-neglected
and -derided Dart. Ardrey was serious and respected, but he was not
Exploring the Variety of Random
Documents with Different Content
Welcome to our website – the ideal destination for book lovers and
knowledge seekers. With a mission to inspire endlessly, we offer a
vast collection of books, ranging from classic literary works to
specialized publications, self-development books, and children's
literature. Each book is a new journey of discovery, expanding
knowledge and enriching the soul of the reade

Our website is not just a platform for buying books, but a bridge
connecting readers to the timeless values of culture and wisdom. With
an elegant, user-friendly interface and an intelligent search system,
we are committed to providing a quick and convenient shopping
experience. Additionally, our special promotions and home delivery
services ensure that you save time and fully enjoy the joy of reading.

Let us accompany you on the journey of exploring knowledge and

personal growth!

ebookmass.com