Why Human Beings are Altruistic is Found in Genetics?

Everything the fountain writes aims at explaining altruism in biological instead than sociological or mental terms, which he sees as less scientific and more autocratic than genetics. At the same time, he concedes that social and other non-genetic factors---"upbringing, culture, class, status, and separately the intangibles that we c all in all 'free go out'" (266)---do "determine how we restrict our behaviors" (266). However, these sociocultural determinants operate lonesome(prenominal) "from the wide spectrum---extreme altruism to extreme selfishness---that our genes permit" (266) (emphasis added). The author favors akin(predicate)d natural selection because "it extends the realm of genetic potential even progress by including the capacity for kindness, once viewed as intrinsically grotesque to human culture" (267).

There is an arrogance about the author's views which hides understructure an apparently humble desire to explain altruism in a way which shows that human beings are non punter than other animals. The author's ultimate purpose is to dissuade human beings from comprehend themselves as superior to other animals so that they will not continue to try to dominate those other animals. He writes that scientific discoveries have expiryed in "a continuous retreat of our species from centerfield stage in the cosmos" (267). In other words, each much(prenominal) discovery reveals to us that we are less

important than we thought. This is assumed to make us more humble, which in turn somehow is supposed to result in us being kinder to other animals.

And, finally, he offers a reason adapted attempt to extend his conclusions about the insect field to the world of human beings and their expression of altruism in their actions, all according to kin selection. He even puts the brakes on his conclusions before straying into territory which he sees as parlous in its implications for human freedom: "But here I stop---short of any deterministic guessing that attributes special(prenominal) behaviors to the possession of specific altruist or opportunist genes" (266).

The author is not locution that he would be unable to offer accurate venture in this area if he so desired, he is rather saying that he chooses not to offer such speculation because it would threaten man's vision of his birth free will. He says: "I worry long and hard about the deterministic uses of kin selection" (267).

Of course, the author does not worry about his own state of mind or his own behavior if it rancid out that his theory of kin selection did result in a fully deterministic view of man. His fear is that others will misuse the theory, for example, to show that homosexuals are unnatural and thus should be condemned. His analysis of homosexuality in the context of kin selection, however, is so contradictory that it is difficult to determine precisely what he is saying. We liberals, the author says, might be able to show that homosexuality is a natural thing which is good for humanity (because homosexuals can prevail care of children, having none of their own), but it is dangerous to make such investigations because it might turn out that kin selection does not apply in this area, and then the foes of homosexuality would be able to intensify their program of condemnation against homosexuals.

Assuming that his kin selection theory is correct, and assuming that it would be applicable in the pick out of homos
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