Showing posts sorted by date for query Darwin slavery. Sort by relevance Show all posts
Showing posts sorted by date for query Darwin slavery. Sort by relevance Show all posts

Tuesday, July 21, 2026

An Exchange With "Darwinian Reactionary": Natural Desires as Functional Causes Designed by Evolutionary History

"Darwinian Reactionary" (DR) has responded in the "comments" section to my two posts on his critical essay on my position.  Below I am posting those two comments, followed by my reply.


Darwinian Reactionary:

I am honored that you deemed my post worthy of reply. Plus I feel I got off lightly; I was fearing if you bothered to reply at all you would go scorched earth. I look forward to reading your next post. I however still disagree with what you say here. Where was Goering's moral sense when the stacks of bodies were piling up? He watched it happen without any qualms. Isn't it remarkable that his moral sense happened to kick in when he was in the hands of his enemies? If he had won, I doubt he would have felt any such regret. Also you say "no plausible argument that the Jews in the concentration camps were "threats to the well-being" of the Nazis." This is a bizarre thing to say as of course Jews were seen as threats to Germany as the Nazi propaganda had spent years proclaiming.

But this is beside the point. You take me to be denying the existence of a moral sense, which is not my point. My goal is to argue that the subjective feeling of disapprobation can not support the weight you want it to. The goal was to poke holes in your account that the good is the fullest satisfaction of natural desires. You yourself saw the problem with this and needed to qualify it with the approbation test. I contend that the moral sense (if there is such a thing) is more than the feeling of or desire for approbations. There are too many people who express disapprobation of your 20 desires, and too many people who express approbation towards evils for this to be the test of the good. Slavery received approbation for 10000 years. You say "DR would say that history shows that there is no natural sense of justice because 'human history is filled with limitless examples of evil that did receive the approbation of others.'" Obviously, since I presented a theory of natural justice, I wouldn't think this, just that approbation isn't the "justice detector."

And so the answer as to why one ought to live out the form of a human life as excellently as possible is that we have been designed to do so, and to find satisfaction in doing so.  Developing our excellences, finding a mate, having children, and reaping the fruits of successful labor are, as close as possible for living beings, universally regarded as the greatest sources of life-satisfaction.

What DR calls "seeking to live out the good human life," or "finding satisfaction in doing so," or "life-satisfaction," is what I and Aristotle call "desire" (orexis).  Aristotle coined the Greek noun orexis from the Greek verb orego, which means "to reach out."  Orexis is the soul's "reaching out" for something in the world.  For Aristotle, it is a general term for all kinds of longing or striving, including physical appetites, social emotions, and intellectual yearnings (De Anima 433a9-b31; Movement of Animals, 700b5-701b1; Nicomachean Ethics, 1113a10, 1139b5).  I use the word "desire" in the same way as a general term for all kinds of psychic impulse or inclination.  With that sense in mind, I defend an ethics of desire: the good is the desirable, and reason judges best how to satisfy the desires.  Ethics is informed desire.  Aristotle agrees: "Let good be whatever is desirable for its own sake" (Rhetoric, 1362a22).  So does Aquinas: "Something is good insofar as it is desirable" (ST, I, q. 5, a. 6).

The evolutionary history of natural desires as functional causes can be explained in Millikan-like terms.  In "Primer on Biological Functions and Norms," DR says:

The selection requirement for the possession of a function is the Darwinian process by which an item or feature is passed on because it has sufficiently often produced some effect that has contributed to the item's successful reproduction as opposed to items lacking this feature.  Those properties that are reproduced because in the past their ancestors have had a certain effect which led to successful reproduction are called the reproductively established character of the item, and the effect in question is the function of the item.

I can adopt this same language while putting "natural desire" in place of "an item":

The selection requirement for the possession of a function is the Darwinian process by which a natural desire is passed on because it has sufficiently often produced some effect that has contributed to the natural desire's successful reproduction as opposed to desires lacking this feature.  Those natural desires that are reproduced because in the past their ancestors have had a certain effect which led to successful reproduction are called the reproductively established character of a natural desire, and the effect in question is the function of the natural desire.

And so, in this way, we can explain, for example, the proper function of the natural desire for parental care:

The function of parental care for animals is to protect and nurture offspring that could not survive or grow to maturity without such care.  Throughout the history of the human species, infants have survived and grown only with the help of adults who, being moved by the natural desire for parental care, were willing to feed, protect, and educate their children for many years.  If we accept Darwin's theory of evolution by natural selection, which favors those functional adaptations that promoted survival and reproduction in evolutionary history, then we can explain this natural desire to care for children as a natural adaptation for human beings as designed by evolutionary history (Darwinian Natural Right, 103).

If the goods of human life (like parental care of children) have been made good for us in that we have been designed by human evolutionary history to find them desirable, then the good is the desirable. 

Thursday, February 12, 2026

Abraham Lincoln and Charles Darwin: The Evolutionary Science of Liberty, Slavery, and the Bible

I am reposting this from last year.


On February 12, 1809, Charles Darwin was born in England, and Abraham Lincoln was born in Kentucky.  They had more in common than just the coincidence of their birth on the same day.  Almost every February 12th, I have posted an essay on some of the common themes in their lives.  I have identified ten points of similarity between Darwin and Lincoln.

1. Both saw the Universe as governed by natural laws, which included the natural laws for the evolution of life and human beings.

2. Both denied that the Bible was a divine revelation, and they denied the Biblical doctrines of divine special creation in the first chapters of Genesis and the divinity of Jesus in the New Testament.

3. Both were accused of being atheists or infidels.

4. Both spoke of God as First Cause in a deistic sense.

5. Both appealed to the Bible as a source of moral teaching, even as they also appealed to a natural moral sense independent of Biblical religion that could correct the Bible's moral mistakes (such as the Bible's endorsement of slavery).

6. Both rooted that natural moral sense in the evolved moral sentiments.

7. Both abhorred slavery as an immoral violation of evolved human nature, and they saw the American Civil War as a crucial turning point for the abolition of slavery.

8. Both were moral realists.

9. Both saw human history as moving through a Big History of three evolutionary eras--the foraging era, the agrarian era, and the modern commercial and liberal era.

10. Both were classical liberals.

Although there is no evidence that Lincoln ever read Darwin, we do know from William Herndon that Lincoln was persuaded by his reading of Robert Chambers' Vestiges of the Natural History of Creation (1844) to embrace an evolutionary science of the history of the Universe very similar to Darwin's theory.

Now, we have a new book by David Kent--Lincoln: The Fire of Genius: How Abraham Lincoln's Commitment to Science and Technology Helped Modernize America--about how Lincoln's life-long study of modern science and technology shaped his moral and political life.  Although Kent recognizes some of my ten points of similarity between Lincoln and Darwin, he is remarkably silent about the second, third, fifth, and ninth points.

Kent says nothing about the popular charge against Lincoln that he denied the truth of the Bible and therefore was an atheist or infidel.  When Lincoln ran for a seat in the U.S. Congress in 1846, his opponent--Peter Cartwright, a Methodist minister--circulated a rumor that Lincoln was an infidel.  The basis for this charge was that as a young man, Lincoln had read some notorious books of skeptical deism--particularly, Volney's Ruins of Empires and Tom Paine's The Age of Reason--and he wrote his own pamphlet arguing that the Bible was not divinely inspired and that Jesus was not truly the Son of God.  His friends warned him that the reputation for being an infidel or atheist would ruin his life, especially if he wanted to have a political career.  So, he burned his pamphlet,  and he became very secretive about his religious beliefs.  Darwin was similar.  As I have indicated in some previous posts (here and here), Darwin denied that the Bible was a divine revelation and that Jesus was divine; but he wrote about this only in private correspondence.  Kent is silent about this.

Kent has a long section in his book on Lincoln's "Lecture on Discoveries and Inventions."  But he does not notice how Lincoln mocks the Bible in that lecture.  As I have indicated, Lincoln suggests that "in the beginning," there is no divine creation of man, and man depends totally on himself "to dig out his destiny" without any guidance from God.

Kent also does not notice Lincoln's suggestion that the Bible's endorsement of slavery needs to be corrected.  While Kent surveys some of the attempts to justify slavery as supported by the Bible, he does not confront the fact that the Bible really does affirm slavery.  Frederick Ross's Slavery Ordained by God (1857) shows that all of the references to slavery in the Bible are proslavery.  Lincoln read this book, and Kent points to Lincoln's note on the book's proslavery theology.  But Kent does not notice Lincoln's failure to refute Ross's reading of the Bible.  Nor does Kent reflect on Lincoln's remarkable observation in his Second Inaugural that in the Civil War between North and South, "Both read the same Bible, and pray to the same God; and each invokes His aid against the other."

Kent also fails to see how Lincoln's Darwinian evolutionary science of human history moves through three eras--from foraging to farming to commerce.  By embracing the moral progress to the modern commercial society, Lincoln shows the classical liberalism that he shares with Darwin. 

Wednesday, November 26, 2025

PART TWO: The History of Migration with Interbreeding

1830s-early 1900s.  During this period, annual European migration to North America increased to about one million.

The pattern of migration from the 1830s to the 1850s--both external migration of Europeans into the U.S. and the internal migration within the U.S.--explains the victory of the liberal North over the illiberal South in the American Civil War (1861-1865).  Because of the greater population of the North, the Union army was always at least twice as large as the Confederate army.  And this was largely the consequence of the liberal social order in the North that had attracted millions of immigrants from overseas and many migrants from the South.  The comparatively open and free society of the North offered more opportunities for people seeking a better life than did the illiberal South where slaves did most of the work.  As Abraham Lincoln said, in the free states, an ambitious man "can better his condition" because "there is no such thing as a freeman being fatally fixed for life, in the condition of a hired laborer" (1989, 2:144).  In 1858, Lincoln had stated the liberal definition of liberty as the principle that "each individual is naturally entitled to do as he pleases with himself and the fruit of his labor, so far as it in no wise interferes with any other man's rights" (1989, 1:449).   Lincoln thought the Civil War was a practical test of whether any nation dedicated to such a principle of equal liberty could long endure.

Of the ten million overseas immigrants to the United States who entered from the 1830s to the 1850s, most of them (about seven-eighths) settled in the North.  Also, the migration of white Southerners to the North was three times greater than the migration from the North to the South.  Over 40 percent of the Union's armed forces were immigrants and the sons of immigrants--totaling about 600,000 out of 2.1 million.  The Confederacy had only a few thousand immigrants fighting for them (Doyle 2015, 158-81).  The number of Union soldiers was also increased, beginning in 1863, by the recruitment of emancipated slaves as soldiers.  By the end of the war, there were as many as many as 200,000 black Union soldiers.  This illustrates how migration as cultural group selection favors liberal regimes.

1882.  One of the groups that benefited from the long period of virtually open borders for the U.S. was Chinese people who immigrated to California to work as miners during the Gold Rush and then to become railroad workers.  This provoked anti-Chinese bigotry in America.  In 1882, the U.S. Chinese Exclusion Act prohibited Chinese laborers from entering the U.S.  This was the first immigration law directed against a particular ethnic or national group of people.

1914-1918.  The World War of 1914-1918 created increased suspicion of foreigners and restrictions on freedom of movement that led many countries to establish the first requirements for identity papers, passports, and visas for travel.  Many people noticed that this was a radical change from the free movement and migration that was possible before 1914.  The Austrian author Stefan Zweig lamented this:

Before 1914, the earth had belonged to all.  People went where they wished and stayed as long as they pleased.  There were no permits, no visas, and it always gives me pleasure to astonish the young by telling them that before 1914 I traveled from Europe to India and to America without a passport and without ever having seen one. . . . Nothing makes us more sensible of the immense relapse into which the world fell after World War I than the restrictions on man's freedom of movement and the diminution of his civil rights (Goldin, 2024, 140).

1916.  The first edition of Madison Grant's The Passing of the Great Race, Or the Racial Basis of European History was published in 1916.  Grant was the preeminent conservationist and eugenicist of his time.  In The Passing of the Great Race, he laid out his evolutionary anthropology of the "Nordic race" as superior to all other human races.  He warned that the Nordic race in America was being replaced by immigrants from non-Nordic Europe and that the Nordic race was being outbred by inferior racial stocks.  Grant agreed with Arthur Gobineau in dividing mankind into three distinct races: Caucasoids (based in Europe, North Africa, and Western Asia), Negroids (based in Sub-Saharan Africa), and Mongoloids (based in Central and Eastern Asia).  But Grant subdivided Caucasoids into Teutonic Nordics, Slavic Alpines, and Mediterraneans.   The Nordics had evolved in a harsh Northern European climate that made them a tough, virile race capable of conquering weaker races.

To preserve Nordic America from replacement and extinction, Grant proposed severe restrictions on migration (both the external migration of non-Nordic Europeans to America and the internal migration of American blacks from the American South into the Northern States).  He also proposed laws for sterilizing people from inferior races and prohibiting miscegenation.  He succeeded on most of these points.  Many states passed forced sterilization laws.  The U.S. Congress accepted his proposals for quotas on immigrants from Eastern and Southern Europe.  He supported the passage of the Racial Integrity Act of 1924 in Virginia, which made it a crime for white people to marry or interbreed with black people (defined by the "one-drop rule").  Adolf Hitler wrote a letter to Grant praising him for his book and saying that this book had become "my Bible."

1924.  The U.S. Congress created the U.S. Border Patrol and passed the Immigration Act of 1924 (or Johnson-Reed Act).   Following the recommendations of Madison Grant and others, the proponents of this act were explicit in stating that its purpose what to protect the ethnic homogeneity of America from being corrupted by foreign races.  It established a quota system that prohibited Asian immigration and severely limited Jewish and Catholic immigration from Eastern and Southern Europe, while favoring white Protestant immigrants from Northwestern Europe.  The Act was endorsed by eugenicists and the Ku Klux Klan (which was at the peak of its power in the 1920s).  

Hitler praised the law in Mein Kampf:  "The American Union categorically refuses the immigration of physically unhealthy elements, and simply excludes the immigration of certain races.  In these respects, America already pays obeisance, at least in tentative first steps, to the characteristic volkisch conception of the state."  In another writing, Hitler explained:

That the American Union feels itself to be a Nordic-German state and by no means an international Volker-porridge is also revealed by the apportionment of immigration quotas among the European Volker.  Scandinavians, that is to say, Swedes, Norwegians, furthermore Danes, then Englishmen and finally Germans have been accorded the largest contingent.  Latins and Slavs receive very little, and the Japanese and Chinese are groups that one would prefer to exclude entirely (Whitman, 2017, 46-47).

1933-1945.   On April 7, 1933, two months after Hitler's rise to power, the Nazi government became the first government to formalize the term Aryan in national legislation: the Law for the Restoration of the Professional Civil Service declared that only Aryans could be civil servants, and Aryans were defined as those without Jewish parents or grandparents.  This "Aryan Paragraph" subsequently entered many racial laws.  In 1935, the Nuremberg Laws required "proof of Aryan ancestry" as a prerequisite for Reich citizenship.  From this point on, until Germany's defeat in 1945, the Nazi Regime enforced a fundamental distinction between Aryans, who were the superior race with the right to be free, and Jews, who were the inferior race with no right to be free or even to live.

The Oxford English Dictionary defines the noun "Aryan" as "a member of the group of prehistoric peoples thought to have spoken proto-Indo-European, the hypothetical language from which Indo-European languages are believed to derive."  The word "Aryans" was coined by historical linguists in the 19th century based on the Sanskrit word arya.  In the oldest text of Hinduism, the Rig Veda, composed between 4,000 and 3,000 years ago, the warrior god Indra rides against his impure enemies, or dasa, in a horse-drawn chariot, destroys their fortresses and secures their land for his people, the arya.  When linguists noticed the similarities between Sandskrit, Greek, and Latin, they speculated that Sandskrit was derived from some prehistoric, now-lost proto-language from which all of the Indo-European languages had derived.  They also inferred that the mythological story in the Rig Veda of the Indus-Valley Civilization being invaded by the arya was historically true--that it conveyed a memory of how migrants from the north and west speaking Indo-European languages had horses and chariots that allowed them to conquer the Indus Valley Civilization and spread their languages.  These Aryan invaders (perhaps distinguished by their light skin, blue eyes, and blonde hair) then migrated across much of Western Eurasia, reaching as far as the British Isles and Scandinavia.  Toward the end of the 19th century, this "Aryan Invasion Theory" was fused with anti-semitism, so that Aryans as the master race were seen as fighting against the Jews as the most powerful of the inferior races (Poliakov, 1974).

As we have seen, Hitler adopted much of this as part of his Nazi ideology.  If you look at the text of Hitler's Mein Kampf (first published in 1925), you can see that Hitler used the term "Aryan" forty-nine times.  Of the three kinds of human beings--"founders of culture, bearers of culture, and destroyers of culture"--the Aryans belonged to the first group, who subjugated the inferior races and turned their physical powers under Aryan leadership towards building great cultures.  The threat to Aryan dominance is interbreeding with inferior races so that the purity of Arian blood is lost, and that's why the Jews promote interbreeding: "The Jews were responsible for bringing negroes into the Rhineland, with the ultimate idea of bastardizing the white race which they hate and thus lowering its cultural and political level so that the Jew might dominate."

The Nazis invested heavily in archaeological projects that would show that the Germanic culture of northern Europe was responsible for most of the achievements of Western civilization.  Maps in archaeological publications from 1933 to 1945 showed the Germanic homeland as the center for the diffusion of Aryan/Endo-European culture with lines of migration to the west, south, and east.  This archaeological history was used to justify the conquest of Poland and Czechoslovakia so that "racially pure" Germans could reclaim the lands that they had originally settled thousands of years ago (Arnold, 1992).

As we have seen, ancient DNA research has now decisively refuted these ideas.  First, the "homeland" of the Aryan Endo-Europeans was not Germany but the Early Bronze Age Yamnaya culture in the center of the Great Steppe north of the Black and Caspian seas.  Second, there are no "pure" races because all human populations are genetic mixtures, including the Yamnaya population (Reich, 2018).

The elements of Nazi ideology seem diverse--racism, German nationalism, anti-Semitism, socialism, militarism, imperialistic expansionism, the "leadership principle," eugenics, and genocide. But Richard Weikart is remarkably persuasive in showing how all of these strands of Nazi ideology are woven together by the final end of Hitler's ethic--the evolutionary improvement of the human species through the triumph of the Aryan race in the struggle for existence against inferior races (Weikart, 2009).

But as I have argued, Weikart is wrong in saying that this shows a direct line of influence from Darwin and evolutionary science to Hitler.  Evolutionary science--such as ancient DNA research--has refuted Hitler's racist ethics.  And although Darwin had no understanding of genetics, he did understand that the unity of the human species--which we can now see as based on the genetic mixing in the history of the species--refutes any arguments for slavery or racism.  That's why Darwin was a life-long opponent of slavery who cheered when Abraham Lincoln signed the Emancipation Proclamation.

But now, as I look back over my brief summary of Hitler's racial anthropology, I am reminded of Leo Strauss's warning that it is a mistake to take the Nazi racial ideology too seriously because it is nothing more than "pedantic follies."  What really attracted the German people to Nazism was not the intellectual doctrines about Aryan supremacy but the promise that the buildup of Nazi armament and aggressive Nazi diplomacy would solve all of Germany's problems with a short and decisive war.  A Nazi victory in war would prove the real Nazi doctrine "that large scale and efficiently prepared and perpetrated crime pays."  That doctrine is "subject to the test of sense-experience"--by what we can see with our own eyes on the battlefield.  And so the defeat of the Nazis in World War II, the trial of Nazi leaders after the war for war crimes and crimes against humanity, and the post-war establishment of a new liberal international order were "the refutation of the Nazi doctrine."  If might makes right, then the Nazis were proven wrong.

1939.  In 1939, Madhev Sadashive Golwalker--an Indian who was a leader of Hindu nationalism against British colonial rule--published We, or the Nationhood Defined.  Under the term "Hindutva" ("Hinduness"), which had been coined by V. D. Savarkar in 1922, Golwalker argued for the creation of an independent Hindu nation-state inhabited by a homogeneous Hindu population unified in religion and culture.  But while Savarkar had identified the Hindu race as a mixture of the Aryans who had conquered India with other peoples of the Indian subcontinent, Golwalker rejected the Aryan migration theory and insisted that the Hindus were the indigenous people of India who constituted a pure race with no mixture of Aryan blood.  From his study of Fascism and Nazism, he saw the power of a nationalism rooted in the racial purity of an indigenous people who had never been conquered by any other people (Bergunder, 2004).

This rejection of the Aryan migration theory has become a fundamental theme of the Hindu nationalism whose influence has grown beginning in the 1980s.  In 1980, the Hindu nationalist party Bharatiya Janata Party (BJP) was founded.  And since 2014, Narendra Modi, a member of BJP, has been the Prime Minister of India.  Since 1981, Sita Ram Goel has run a publishing house named "Voice of India" that publishes books and pamphlets promoting Hindu nationalism and attacking the Aryan Invasion Theory as a threat to Hindu national identity.  Consequently, there has been an intense public debate among scholars over the "Indo-Aryan Controversy" (Bryant and Patton, 2005).  The Hindu nationalists favor an "Out of India" Theory that asserts that the Indo-Aryans originated in the Punjab region of India, that they migrated out of the Punjab, and that all the Indo-European languages originated from Sanskrit.  Contrary to the claim of the Nazis, the Aryan homeland is not in Germany but in northern India.

The fundamental problem here has been well-stated by Michael Witzel: "The search for an Indo-European homeland has taken us some two hundred years by now.  The discussion can easily be summarized, if somewhat facetiously, by: the homeland is at, or close to the homeland of the author of the book in question" (Witzel, 2019).

And yet, as I've suggested, the ancient DNA evidence indicates that the Indo-European homeland is found neither in the German nationalist homeland nor in the Hindu nationalist homeland but in the ancient Eurasian steppe homeland of the Yamnaya (Reich, 2018).

1965.  When Congress passed the Immigration and Nationality Act of 1965, it overturned the racist national quota system of the 1924 Johnson-Reed Act and thus allowed a much freer immigration process with less discrimination based on racial and national identity.  This bill was passed at the height of the Civil Rights Movement, and it was seen as part of that movement towards securing the equal liberty of all human beings as including what Frederick Douglass had called "the right of migration."  President Lyndon Johnson signed the bill at the foot of the Statue of Liberty.  The ultimate aim of those behind Donald Trump's restrictive immigration and deportation policies--people like Stephen Miller--is to overturn this 1965 law and return to something like the 1924 law.

1967.  In Loving v. Virginia, the U.S. Supreme Court struck down Virginia's law against interracial marriage (the law that Madison Grant had supported) as an unconstitutional violation of the 14th Amendment's Equal Protection Clause.  (And isn't this one of the most aptly named Supreme Court cases?)  As I have said in previous posts, this settled the long-running debate over whether the emancipation of slaves would allow racial interbreeding and thus deny the "purity" of the separate races.  This decision also established a general right to marriage that would later support a constitutional right to same-sex marriage (in Obergefell v. Hodges [2015]).  This also illustrates how migration necessarily leads to interbreeding and thus racial mixture.

1969.  On July 20, astronauts Neil Armstrong and Edwin "Buzz" Aldrin became the first human beings to land on the Moon and then--the next day--walk on the Moon.  They were on the Moon's surface for a little over 21 hours before returning to Earth.  For the first time in history, human beings had migrated, if only briefly, from the Earth to another astronomical body.  In 1969, NASA had plans for eventually establishing a permanent settlement on the Moon and then going to Mars in the 1980s.  But since the last crewed moon landing in December of 1972, no human beings have landed on the Moon again.  

In recent years, NASA has planned to return to the Moon and then to go on to Mars and to colonize Mars, perhaps with people traveling there in Elon Musk's SpaceX "Starship."  In Trump's Second Inaugural Address, he devoted a long passage to declaring America's "Manifest Destiny" to send Americans to Mars to establish a permanent colony.  This would initiate the new era of human interplanetary migration.  

But as I have said previously, I see no evidence that Trump and his people have thought about the really hard problems for human interplanetary migration.  The deepest problem is that the universe wants to kill us.  The universe is not hospitable to life--particularly, human intelligent life.  We have not found life anywhere beyond the Earth.  And even on the Earth, we know that the Earth has been lifeless for most of its history.  The conditions in the Earth's biosphere for sustaining human life have arisen only for a few million years.  Moreover, we have to foresee that sometime in the future, the Earth will once again become lifeless.

Once we leave the Earth's biosphere, the lack of a breathable atmosphere, food, water, and protection from deadly cosmic radiation make the extraterrestrial universe a constant threat to human life.  No one knows how to create an artificial biosphere in deep space that would sustain human life for prolonged periods.  Until we know how to do that, we have to assume that Trump's American Martians will not live for long.  Most of them will probably die during their six-month trip to Mars.

1995.  The Schengen Agreement takes effect.  In the Schengen area, there is free movement between European countries (29 countries with a population of over 450 million) with no systematic border controls.  This shows that an open borders policy can work, and it's a reminder of what the world was like before World War I--a world without passports.

2020.  The COVID-19 pandemic restricts movement around the planet.  When humans migrate, infectious microbes migrate with them, which can create devastating pandemics--such as those that killed millions of American Indigenous people who had no immunity to European infectious diseases.

2025.  Ever since his first run for the Presidency in 2016, Donald Trump has promised that he would deport all illegal immigrants in the United States.  The most recent estimates indicate that there are probably over 16 million illegal immigrants in the U.S. today.  By my rough calculation, if Trump is going to deport all of these people before the end of his term, that would require deporting 11,000 people every day.  Hardly likely to happen.  But Trump's immigration bureaucracy is trying hard.  And it helps to have the Congress increasing ICE's budget by 37 billion dollars!

The ICE raids--with violent masked men detaining, punishing, and deporting people without due process of law--are teaching Americans something about immigration policy. Millions of people who have lived and worked in our communities for many years will be disappearing.  Most of them have been good Americans.  If you want to deport 16 million immigrant Americans, this is what will happen.  Are you sure this is good for the country?  Will this make America Great Again?  Or will it make America worse when all those Americans are gone?

I foresee that most Americans will decide no, this is not what we want.  And then we will have to consider an alternative immigration policy--perhaps even a policy of promoting increased immigration to reverse the harm from Trump's ICE raids.  In particular, we should consider Abraham Lincoln's proposals for increasing immigration to America by fulfilling the promise of the Declaration of Independence to offer liberty to all those human beings who long for it.  That will be the subject for my next post.


REFERENCES

Arnold, Bettina. 1992. "The Past as Propaganda." Archaeology 45: 30-37.

Bergunder, Michael. 2004. "Contested Past: Anti-Brahmanical and Hindu Nationalist Reconstructions of Indian Prehistory." Historiographia Linguistica 31: 59-104.

Bryant, Edwin F., and Laurie L. Patton, eds. 2005. The Indo-Aryan Controversy: Evidence and Inference in Indian History. London: Routledge.

Doyle, Don H. 2015. The Cause of All Nations: An International History of the American Civil War. New York: Basic Books.

Goldin, Ian. 2024. The Shortest History of Migration. New York: The Experiment.

Lincoln, Abraham.  1989.  Speeches and Writings.  2 vols.  Ed. Don Fehrenbacher.  New York: Library of America.

Poliakov, Leon. 1974. The Aryan Myth: A History of Racist and Nationalistic Ideas in Europe. New York: Barnes & Noble Books.

Reich, David. 2018. Who We Are and How We Got Here: Ancient DNA and the New Science of the Human Past. New York: Pantheon Books.

Weikart, Richard. 2009. Hitler's Ethic: The Nazi Pursuit of Evolutionary Progress. London: Palgrave Macmillan.

Whitman, James Q. 2017. Hitler's American Model: The United States and the Making of Nazi Race Law.  Princeton: Princeton University Press.

Witzel, Michael. 2019. "The Home of the Aryans." In Romila Thapar, Michael Witzel, Jaya Menon, Kai Friese, and Razib Khan, eds., Which of Us Are Aryans? Rethinking the Concept of Our Origins. New Delhi, India: Aleph Book Company.

Thursday, November 20, 2025

The History of Migration With Interbreeding: The Evolutionary Strategy That Made Us Human

I have argued for an "open borders" policy that would respect the natural human propensities to migration and interbreeding as shaped by the evolutionary history that has made us human.  In support of that argument, I now offer a brief genetic and cultural history of migration as a "melting pot of ideas, technology, and DNA" (Garcia-Bertrand and Herrera, 2018, p. 113; Goldin, 2024; Reich, 2018).

330,000-50,000 years ago.  Our earliest human ancestors emerged for the first time in Africa.  The oldest fossils with features shared with anatomically modern humans have been found in Jebel Irhoud, Morocco, dating to around 330,000-300,000 years ago.  Since other hominid fossils are scattered across most of Africa except for the Sahara Desert region, that suggests that the first human beings migrated long distances within Africa as they adapted to diverse ecological and climatic conditions.  As I have indicated previously, there is also evidence for extensive long-distance trade in Africa as early as 300,000 years ago.  So human evolution in Africa was shaped by both migration and trade.

Many Biblical believers--Jews, Christians, and Muslims--doubt this Darwinian account of the evolutionary origin of human beings because they believe it contradicts the Biblical teaching that God created Adam and Eve as the first human beings.  But the theistic evolutionists argue that there is no contradiction if one sees that God could have employed the natural evolutionary process to carry out His plan for the creation of human beings.

After all, even Darwin himself recognized that the religious appeal to God as the uncaused cause of nature cannot be refuted by reason.  All natural explanations of the world--including Darwinian science--must assume that ultimately the order of nature is the unexplained ground of all explanation. But there is no way by rational proof to deny the possibility that nature itself is the contingent product of nature's God.  Darwin recognized this in adopting the principle of dual causality, which originated in medieval Islamic and Christian theology.  He spoke of the laws of nature as manifested in evolution as "secondary causes," which left open the possibility of God's creative power acting through "primary causes" to create the original order of nature itself.  Darwin thus allowed for theistic evolution, which has been adopted by a long line of Christian thinkers, including C. S. Lewis, Francis Collins, and Alvin Plantinga. 

After the Genesis Flood, Noah and his family were the only human survivors left to populate the Earth.  Noah had three sons--Shem, Ham, and Japheth--"and from them came the people who were scattered over the whole earth" (Genesis 9:19).  The Bible then gives an elaborate genealogical history of how the nations arose from the migration of the descendants of Noah's sons over the earth.  For two thousand years, Christian writers have tried to trace the origins of all nations back to Noah's sons.  The dominant tendency was to attribute the paternity of Europeans to the children of Japheth, that of Asians to Shem, and that of the Africans to Ham.  Since the descendants of Ham were mysteriously cursed to serve their cousins as slaves (Genesis 9:27), this was interpreted as God's justifying the enslavement of Africans and condemning interracial marriage (Goldenberg, 2003).  Thus, this divinely ordained story of origins explained both the genealogical unity of all human beings through ancestry traced back to Noah and their genealogical diversity through ancestry traced back to one of Noah's sons.

130,000-95,000 years ago.  During this period, some anatomically modern humans began to migrate out of Africa into the Near East, where they could have met Neanderthals who were migrating out of Europe.  Genetic analysis indicates that Neanderthals had separated from the human lineage 770,000-550,000 years ago.  Neanderthal skeletons and DNA show that the Neanderthal lineage was evolving in Europe around 430,000 years ago.

80,000-35,000 years ago.  There was another wave of human migration out of Africa, and humans reached Europe, Asia, and Australasia.  During this time, humans interbred with Neanderthals and Denisovans.  The best evidence for this comes from studies of "ancient DNA."  In the 1980s and 1990s, scientists discovered that it was possible to recover DNA from mummified human specimens and ancient bones.  In 1997, Svante Paabo and his colleagues reported that they had sequenced Neanderthal mitochondrial DNA.  In 2010, Paabo and his colleagues published a draft of the entire Neanderthal genome; and they suggested that there was interbreeding between Neanderthals and humans.  They also published a genetic analysis of another archaic human population--the Denisovans.  Later, it was shown that humans had interbred with Denisovans.

Since it was humans who had migrated out of Africa who interbred with Neanderthals, scientists have long assumed that while all present day non-African individuals carry some Neanderthal ancestry in their DNA, there would be no Neanderthal ancestry in African populations.  But in 2020, a new genetic study showed that African individuals do indeed show some Neanderthal ancestry (Chen et al., 2020).  This can be explained by ancient Europeans with Neanderthal genes migrating back to Africa.  So we now know that remnants of Neanderthal genomes are found in every human population.

Proportions of Neanderthal DNA in human populations today range as high as 2 percent.  Proportions of Denisovan DNA range as high as 5 percent--mostly in Asian and Australasian populations (Reich, 2018, 58-59).  This evolution by hybridization has benefitted human beings.  For example, modern humans in parts of Europe and East Asia have Neanderthal keratin protein genes that help them grow skin and hair suitable for the colder regions originally occupied by Neanderthals.  And many Tibetans today have a Denisovan gene active in red blood cells that help them breath the thin air of the Tibetan high altitudes (Reich, 2018, 65).

Thus, the scientific study of ancient DNA allows us to trace the entire history of human migration and interbreeding across time and space.  This research supports two general conclusions.  First, the evolution of human nature is about the mixture of populations, so that there is no such thing as a pure population or race.  Second, the people who live in a particular place today almost never descend exclusively from the people who lived in the same place in the distant past.  These two conclusions refute racism (by denying the "purity" of racial differences) and ethnic nationalism (by denying that national identity can be based on ancestral descent from a single founding population).

65,000-50,000 years ago.  The ancestors of the Aboriginal Australians arrived from Southeast Asia.  They remained foragers (living by hunting, gathering, and fishing), with little or no farming, until the British arrived in 1788.

20,000-13,00 years ago.  There is genetic evidence for at least four prehistoric migrations of Eurasians migrating to the Americas (Reich, 2018, 155-60).  By about 14,000 years ago, these human migrants had reached the southern tip of South America.  When sea levels were low enough for a land bridge to emerge in what is now the Bering Strait region, these people could walk across to Alaska.  In 1590, the Jesuit naturalist Jose de Acosta was the first person to speculate that human hunter-gatherers first crossed from Asia to an America without humans.  John Locke learned this from his reading of Acosta, which supported his conclusion that the American Indian hunter-gatherers were "still a Pattern of the first Ages in Asia and Europe" (ST, 108).

13,000-9,000 years ago.  Agriculture developed for the first time in the Fertile Crescent of the Near East.  The first European farmers were genetic mixtures of local hunter-gatherers and Anatolian farmers. Farming was then spread by migrants throughout Eurasia over the next few thousand years.

6,000-4,000 years ago.  Early wheel technologies and writing systems emerged and were spread by migrants.

9,000-4,500 years ago.  During this period--the Early Bronze Age--the Yamnaya culture emerged in the center of the Great Steppe north of the Black and Caspian seas.  The Yamnaya population arose from a genetic mixture of Iranian farmers and local hunter-gatherers.  They were pastoralists whose economy was based on sheep and cattle herding.  They were innovative in their use of the newly domesticated horse and the hitching of animals to wagons and chariots with wheels.  They eventually spread over a vast expanse of the steppe--5,000 miles from Hungary in Europe to the Altai Mountains in central Asia and south into India where they conquered the Indus Valley Civilization.  They developed the first form of Indo-European Language, and their expansion created the family of Indo-European languages that stretches across Europe, India, and parts of East Asia.  By sometime after 4,500 years ago, the Yamnaya had migrated all the way to the British Isles.  90 percent of the people who built Stonehenge--people with no Yamnaya ancestry--were replaced by Yamnaya people (Reich, 2018, 99-121).

The Yamnaya were a stratified male-dominated society in which a few elite males ruled.  The ancient DNA data show that.  The Y chromosomes of the Yamnaya were mostly of only a few types, which shows that a few males succeeded in spreading their genes.  Moreover, these few Y-chromosome types of the Yamnaya are predominant today in Europe and India, which shows that the Yamnaya expansion allowed the most powerful Yamnaya male descendants to be more successful in mating than men from the local groups (Reich, 2018, 237-41).

This reminds us that because of the biological differences between the sexes, a single male can have far more children than a single female, and consequently powerful men can potentially have a far greater imprint on the human genome than powerful women.

As we will see, this ancient history of an Indo-European culture was transformed--beginning in the 19th century--into the myth of the "Aryan race" that has supported the ideologies of Nazism, Hindutva (Hinduism), and the Alt-Right Nietzscheanism of Trumpists like "Bronze Age Pervert."

117 AD.  The Roman Empire reaches its greatest extent under Trajan.

500.  Silk Roads link the Mediterranean region and China.

700s-1000s.  Viking ships cross the Atlantic.

1206-1368.  The Mongols formed the largest contiguous empire in history.  Genghis Khan (1162-1227) was the founder and the first khan of the Mongol Empire.  Genetic evidence indicates that 8 percent of the males living in East Eurasia today share a characteristic Y-chromosome sequence that was probably Genghis Khan's Y chromosome, which shows his millions of direct male-line descendants across the territory occupied by the Mongols (Zerjal et al., 2003).

1320-1350.  New Zealand was discovered and settled by Polynesians, who developed the distinctive Maori ethnic cultural group, which is today the second largest ethnic group in New Zealand, behind the European New Zealanders.

1492.  Columbus landed in the Bahamas, although he thought it was India.  He encountered the Taino people--the indigenous people of the Caribbean islands. Thus began the first global network of immigration, interbreeding, and trade encompassing most of the Earth.

1519.  Hernan Cortes conquered the Aztec capital--Tenochtitlan--present-day Mexico City.  Within four years of the 1519 campaign, Martin Cortes, "el Mestizo," was born: his father was Hernan Cortes, his mother was Cortes's Aztec mistress.  Thus began the Darwinian evolution of Indigenous Americans through genetic and cultural hybridization.  Today, in Mexico (with a population of 127 million), 70% of the people are mestizos, 14% Amerindians, and 15% whites.  As I have argued previously, this refutes the idea of "American genocide": there are more people in the Americas today with Indigenous American genes than there were when Columbus landed in 1492.

1526.  This was the year of the first transatlantic slave voyage from West Africa to Brazil.  Thus began one of the most massive, forced migrations in human history.  By the 1780s, over 75,000 African slaves were arriving every year in the Americas.

1693.  John Locke wrote an essay "For a General Naturalization" that was probably written in support of the General Naturalization Bill of 1693.  "Naturalization is the shortest and easiest way of increasing your people," Locke declared at the beginning of the essay. Increasing population is important, he explained, because "people are the strength of any country or government," and it's "the number of people that make the riches of any country."  What we see here is what evolutionary scientists call cultural group selection through migration and assimilation, in which countries with cultural traditions of freedom have higher fitness than countries that are less free.  John Locke understood this, which is why he argued that free societies benefited from having open borders, so that they could attract migrants from less free societies.  The freer societies with a growing population of productive and inventive people become the more prosperous societies.   We see that today because the people in the less free countries want to migrate to the freer countries (as measured by the Human Freedom Index).

1718.  Great Britain's Transportation Act formalized the forced migration of convicts.  From 1718 to 1775, as many as 50,000 convicts were sent to the British colonies in America.  After the British lost the Revolutionary War in 1783, they decided to look elsewhere for penal colonies.  In 1788, they established their penal colony at Botany Bay (Sydney) in Australia.

1776.  Thomas Jefferson's original draft of the Declaration of Independence contained two grievances against King George III concerning immigration.  On the one hand, the King was accused of obstructing the passage of laws that would encourage the free migration of foreigners to America and then facilitate their naturalization.  On the other hand, the King was denounced for promoting the forced migration of African slaves through the slave trade, which was said to be a "cruel war against human nature itself."  The passage condemning the slave trade was excised from the final draft, however, because some of the delegates from South Carolina and Georgia wanted to continue the foreign importation of slaves, and because some people in the northern colonies had engaged in the commercial shipping of slaves.

I have written about Jefferson's disturbing behavior in adopting his slave Sally Hemmings as his concubine, who bore at least six of his children.  That the principal author of the Declaration of Independence, who affirmed natural human equality and who denounced slavery as a violation of human nature, could not only own black slaves but also exploit them for his sexual gratification forces us to think about the human nature of slavery, its corrupting effect on slaveowners, and the evolution of racial mixing.  Moreover, interracial sexual mating undermines the claims of the racist that the races can and should remain "pure" in their separation. 

1850.  The U.S. Congress passed the Fugitive Slave Law of 1850 to make it easier for Southern slaveowners to recapture slaves who had run away to the Northern free states.  The law made it a federal crime for anyone to help fugitive slaves avoid capture.  This denied the freedom of internal migration within the nation--the freedom to vote with one's feet by running away from enslavement in the American South.  Many Americans resisted this law as an unjust law that violated natural human rights.  A black abolitionist like Frederick Douglass, who had himself run away from his slave master, were especially eloquent in defending the natural human right to run away--to migrate--to some place where one could be free.  

Some years later, Douglass defended a general "right of migration" for all human beings.  And he argued for the greatness of America as a "composite nation" open to all races, creeds, and religions and to all foreigners who would come to America searching for freedom.   He compared the "repugnance to the presence and influence of foreigners" to the "prejudice of race and color" that had supported chattel slavery:  both express the natural human propensity to tribalism or xenophobia that favors us against them.  Even if all other nations manifest this natural tribalism in limiting migratory rights and other human rights to themselves, America is unique in being the nation dedicated to human rights for all--"the faithful application of the principle of perfect civil equality to the people of all races and of all creeds."  And therefore, America must recognize the right of locomotion or migration as a right for all of humanity, so that America must have open borders.


TO BE CONTINUED . . .


REFERENCES

Garcia-Bertrand, Ralph, and Rene J. Herrera. 2018. Ancestral DNA, Human Origins, and Migrations. Elsevier.

Goldenberg, David M. 2003. The Curse of Ham: Race and Slavery in Early Judaism, Christianity, and Islam. Princeton: Princeton University Press.

Goldin, Ian. 2024. The Shortest History of Migration.  New York: The Experiment.

Reich, David. 2018. Who We Are and How We Got Here: Ancient DNA and the New Science of the Human Past. New York: Pantheon Books.

Zerjal, T., et al. 2003. "The Genetic Legacy of the Mongols."  American Journal of Human Genetics 72: 717-21.

Sunday, April 20, 2025

Ten Principles of Darwinian Lockean Liberalism

Classical liberals need Charles Darwin.

They need him because the theory of human evolution that Darwin set forth in The Descent of Man that has been confirmed and extended by later evolutionary scientists supports classical liberalism--particularly, as formulated in the writings of John Locke.

It might seem mistaken to speak of Locke's "liberalism" since that English noun appeared for the first time in the 1830s, and the English adjective "liberal" in its moral and political sense appeared for the first time in the writings of Adam Smith and some other Scottish philosophers (Klein 2024).  But when Smith wrote about "allowing every man to pursue his own interest his own way, upon the liberal plan of equality, liberty, and justice," any reader of Locke can recognize Smith's remark as a good statement of Locke's thinking, even though Locke never used the word "liberal" in this way (Smith 1982: 664).  That's why many of the scholarly commentators on Locke have spoken of "John Locke's liberalism" based on the "liberal premise" that "men are naturally free and equal" in their right to "govern their actions as they see fit," so that "no man has an intrinsic or natural right to govern another" without that other man's consent (Grant 1987: 1, 66; Mack 2013).

Similarly, we might doubt Darwin's liberalism since he was not as explicit as Herbert Spencer in affirming the evolutionary argument for liberalism (Mingardi 2013).  But still many people recognized Darwin's scientific thinking as supporting liberalism.  In his review of Darwin's Origin of Species in 1860, Thomas Huxley declared that "every philosophical thinker" hails it as a powerful weapon "in the armory of liberalism" (Huxley 1860).  In 1860, liberalism meant classical liberalism--the moral and political tradition of individual liberty understood as the natural right of individuals to be free from coercion so long as they respected the equal liberty of others.  According to the classical liberals, the primary aim of government was to secure individual rights from force and fraud, which included enforcing laws of contract and private property.  They thought the moral and intellectual character of human beings was properly formed not by governmental coercion, but in the natural and voluntary associations of civil society.  These voluntary associations included churches.  And so the liberals defended religious liberty and toleration.

Darwin himself was a fervent supporter of the British Liberal Party and its liberal policies.  He was honored when William Gladstone (the "Grand Old Man" of the Liberal Party) visited him at his home in Down in 1877.  Like other liberals, Darwin admired and practiced the virtues of self-help, as promoted in Samuel Smiles' popular book Self-Help, with its stories of self-made men.  Darwin was active in the charitable activities of his parish.  He was the treasurer of the local Friendly Society.  In Great Britain, friendly societies were self-governing associations of manual laborers who shared their resources and pledged to help one another in time of hardship.  In this way, individuals could secure their social welfare and form good character through voluntary mutual aid without the need for governmental coercion.

Darwin was also active in the international campaign against slavery, one of the leading liberal causes of his day.  In their book Darwin's Sacred Cause, Adrian Desmond and James Moore have shown that Darwin's hatred of slavery was one motivation for his writing The Descent of Man, in which he affirmed the universality of humanity as belonging to one species, against the pro-slavery racial science of those who argued that some human beings belonged to a separate species of natural slaves.

Also in The Descent of Man, Darwin showed that the moral order of human life arose through a natural moral sense as shaped by biological and cultural evolution.  He thus provided a scientific basis for the moral liberalism of those Scottish philosophers who argued that the moral and intellectual virtues could arise in a free society through the spontaneous orders of human nature and human culture.

To explain what I mean by Darwinian Lockean Liberalism, I will summarize ten fundamental principles of Locke's liberal political philosophy, and I will indicate how Darwinian evolutionary science confirms each of those principles.

Here are those ten principles:

1.  Every individual possesses the natural rights to life, liberty, and property that arose in the state of nature by popular consent to those rights.

2.  Natural rights express each individual's self-ownership--each person's natural right over himself and his labor--so that all fundamental rights are forms of property.

3.  The natural rights to life, liberty, and property are enforced in the state of nature by every individual having the natural power to punish offenders of the natural law--either by forcible punishment or by reputational punishment.

4.  To overcome the insecurity of natural rights in the state of nature, where every individual is judge in his own case, and his judgment is often distorted by his personal bias, human beings have consented to formal governments to secure their natural rights through formal laws and institutions for making, enforcing, and adjudication impartial laws.

5.  Individuals have the natural right to overthrow--to resist and replace--political rulers who infringe upon or fail to secure the individual's natural rights to life, liberty, and property.

6.  In a free society, the cultivation of moral virtue arises through the law of reputation, which is secured through social praise and blame in which people by a tacit consent determine what is virtue and vice, rewarding the praiseworthy with a good reputation and punishing the blameworthy with a bad reputation.

7.  Moral virtue can be reinforced by belief in God who enforces His moral law by eternal rewards and punishments.

8.  Political rulers are not rightly concerned with the saving of men's souls, and so respect for the natural liberty of individuals to form voluntary associations that include churches requires toleration of religious pluralism.

9.  Free societies benefit from an open borders immigration and naturalization policy because this supports a growing population of industrious and inventive people who have migrated from less free societies, which is an evolutionary process of cultural group selection that favors free societies.

10.  The natural rights to life, liberty, and property are necessary for the natural pursuit of happiness, which is the satisfaction of the twenty natural desires; and therefore, a Lockean liberal symbolic niche construction is the best regime because it secures the widest liberty for individuals to pursue their happiness.


NATURAL RIGHTS IN THE STATE OF NATURE

1.  Every individual possesses the natural rights to life, liberty, and property that arose in the state of nature by popular consent to those rights. 

To understand the state of nature, Locke studied the European travel literature of the 16th and 17th centuries as part of his Baconian project for collecting the factual data about human life around the entire world, including the New World revealed to Europeans after 1492, for developing a natural history of humanity that began in the original state of nature in which the first human beings lived as hunter-gatherers, where all adult individuals were equally free from the exploitative dominance of others (Batz 1974; Talbot 2010).  

"In the beginning, all the world was America," Locke declared, and so the American Indians provide a "Pattern of the first Ages in Asia and Europe" (ST, 49, 108).  Consequently, he was fascinated by the American Indians as living examples of what the earliest human ancestors might have looked like.

Notice that while Locke did not develop anything like the Darwinian theory of human evolution, he did suggest an evolutionary human nature insofar as he indicated that human nature was first formed in the state of nature--the original condition of our prehistoric hunter-gatherer ancestors.  That is what evolutionary psychologists today call "the environment of evolutionary adaptation" in the Late Pleistocene epoch where the uniquely human species first emerged.

From what he had seen of primitive people living in bands or tribes (like those living in Tierra del Fuego), Darwin inferred that the first human ancestors lived without any formal government, with a "perfect equality among the individuals," although they did have leaders or chiefs who were heads of families and "powerful young men" (Darwin 1962: 205, 216, 230-31; 2004: 158, 689).

Darwinian evolutionary anthropologists have confirmed Locke's account of the state of nature by showing that in hunter-gatherer bands, all adult members of the society are autonomous equals who cannot command or bully others.  They live in what some evolutionary anthropologists have called an "egalitarian hierarchy":  while a few individuals act as leaders of the band, they cannot become bullies without provoking resistance to their dominance from people who refuse to obey their orders (Kelly 2013; Boehm 1999, 2012).  

For example, the Ju/'hoansi San (or Bushmen) people of Southern Africa are regarded by many evolutionary anthropologists as the descendants of the earliest human ancestors who lived as hunter-gatherers.  Polly Wiessner, an anthropologist who has studied them, reports that "all adult members of the society are autonomous equals who cannot command, bully, coerce, or indebt others.  There is a "strong egalitarian norm that no adult can tell another what to do."  "All people as autonomous individuals are expected to stand up for their rights," and so everyone has the right to enforce the social norms of the group by punishing those who violate them (Wiessner 2005, 117, 126, 135).

There is some archaeological evidence that the cultural adaptation of the San hunter-gatherers resembles the cultural adaptations of human hunter-gatherer ancestors in the Late Pleistocene.  For example, people living in South Africa's Border Cave around 44,000 years ago crafted jewelry and tools that are remarkably similar to the tools and ornaments crafted by San hunter-gatherers in southern Africa today (Francesco d'Errico et al. [2012] "Early Evidence of San Material Culture Represented by Organic Artifacts from Border Cave, South Africa," PNAS 109: 13214-13219; Paola Villa et al. [2012] "Border Cave and the Beginning of the Later Stone Age in South Africa," PNAS 109: 13208-13213).  It would be mistaken to infer from this that these Pleistocene hunter-gatherers were culturally or biologically identical to the San hunter-gatherers of the Kalahari alive today (Justin Pargeter et al. [2016], "Primordialism and the 'Pleistocene San' of South Africa," Antiquity 90: 1072-1079).  But this evidence does suggest that there is some degree of cultural similarity between Pleistocene hunter-gatherers and the more recent hunter-gatherer adaptations of the San (Francesco d'Errico et al. [2016]. "The 'To Be or Not to Be' of Archaeological Enquiry," Antiquity 90: 1079-1082).

Since the Late Pleistocene epoch was the environment of evolutionary adaptation in which the human species was shaped, we can infer from this that evolution has built the human brain to favor the equal liberty that individuals enjoyed in the evolutionary state of nature.


SELF-OWNERSHIP

2.  Natural rights express each individual's natural self-ownership--each person's natural right over himself and his labor--so that all fundamental rights are forms of property.

Locke sees that every individual claims ownership of himself and his actions: "every man has a property in his own person.  This no body has any right to but himself.  The labour of his body, and the work of his hands, we may say are properly his" (ST, 27).  By mixing his labor in the natural materials of the world, a person's property in himself is extended to his property in external things.

Since Locke identifies "labor" with "human industry" and "invention and arts," this seems to be what we today would call "human capital" (ST, paras. 42, 45; Mack 2009, 59-60, 68-72).

Evolutionary science can show that the evolved psychology of ownership is rooted in self-ownership.  The human brain has an evolved interoceptive sense of owning the body that supports self-ownership and the ownership of external things as extensions of the self-owning self.  In this way, evolutionary neuroscience supports a Lockean liberal conception of equal natural rights rooted in natural self-ownership (Arnhart 2023; Craig 2015; de Vignemont 2020).

Lockean liberals have seen slavery—the institution by which one person can own another person—as the most radical denial of the natural right of everyone to own oneself.  This was made clear by abolitionists such as Frederick Douglass, who ran away from his enslavement and became a leading abolitionist orator.  Douglass said that even in childhood, he held onto one idea for freedom and against slavery: “Every man is the original, rightful, and absolute owner of his own body; or in other words, every man is himself, is his self, if you please, and belongs to himself, and can only part from his self-ownership, by the commission of a crime” (1991, 42). 

Now we can see how this sense of each person’s self-ownership arises in the evolved neuroanatomy of the brain to serve the survival and well-being of the human animal.  We can understand this as expressing interoception—the neural perception of the state of the body (Ceunen, Vlaeyen, & Van Diest 2016; Tsakiris & De Preester 2019).

The research on interoception shows that our self-awareness arises from the feelings that we have from our bodies as a neural integration in insular cortex of the signals of the condition of the body.  The interoceptive neural network, having its core in the anterior insular cortex and the anterior cingulate cortex, provides the basis for the subjective awareness of our bodily emotions and social feelings, including pleasure, anxiety, trust, and anger (Craig 2015).

The brain’s interoceptive feeling of self-ownership includes feeling whether other people are likely to be helpful or harmful to oneself, as in the brain’s ability to discriminate trustworthy faces and untrustworthy faces, or the propensity to punish people who make unfair offers in an Ultimatum Game.  Our brains evolved to protect ourselves from threats and to seek out cooperative relationships in ways that secure our survival and well-being.

This explains the evolved basis in the brain for Douglass’s Lockean liberal principle of self-ownership in human nature.  In running away from his slave master, and then in arguing for the abolition of slavery, Douglass expressed the evolved natural propensity of the human brain for self-ownership and for moral resentment against those who would threaten the natural human right to self-ownership.  Moreover, Douglass extended this liberal principle of natural human equality in self-ownership to support other natural human rights—including women’s rights, the rights of immigrants, and religious liberty (Buccola 2012).

Brain disorders can disrupt this sense of bodily self-ownership.  One example of this is somatoparaphrenia (derived from three Greek words denoting “body outside the mind”).  People who have had strokes in the right hemisphere of the brain sometimes suffer through a short period in which they deny that their left leg or arm belongs to them.  They can see that their left arm or left leg is attached to their body, but it doesn’t feel like it’s part of their body (Antoniello & Gottesman 2017; Feinberg et al. 2010; Gandola et al. 2012; Vallar & Ronchi 2009). 

Comparing the studies of somatoparaphrenia, similar bodily disorders, and illusions such as the rubber hand illusion, in which the brain is tricked into feeling that a rubber hand is one’s own hand, provides evidence for what Frédérique de Vignemont (2020) calls the Bodyguard Hypothesis: the brain has evolved to protect the body through neural circuits that have a protective body map that creates a sense of bodily ownership and affective motivation to behave in ways that protect the body identified in the body map.  Syndromes of disowning one’s body occur when the body map does not represent a limb that feels alien.  Illusions of body ownership occur when the body map mistakenly represents something as a body part. 

Evolution by natural selection favors those psychological propensities rooted in the brain that enhance our chances for self-preservation, which includes a sense of personal identity expressed in our owning and protecting our bodies, and then extending that sense of self-ownership into the ownership of external property that belongs to us.  In this way, evolutionary neuroscience supports a Lockean liberal conception of equal natural rights rooted in natural self-ownership (Arnhart 1995, 1998, 2016).


To be continued . . .