The Realistic Vision: Understanding Human Nature's Constraints

Why Moderates Must Embrace Evolutionary Realities Over Utopian Ideals

In the following extract from his Substack post on 'Why I Am No Longer Woke', Michael Shermer argues the case for a realistic rather than a utopian approach to the world. He suggests that understanding the realities of human nature explains the noted last century Austrian economist Friedrich Hayek's claim that “There is all the difference in the world between treating people equally, and attempting to make them equal. While the first is the condition of a free society, the second means, as De Tocqueville described it, ‘a new form of servitude’.” :

Moderates on both the left and the right should embrace a Realistic Vision of human nature. This is because the evidence from cognitive psychology, behavior genetics, physical anthropology, economics, political science, and especially evolutionary theory and its application to all of these sciences supports the Realistic Vision of human nature. There are at least a dozen lines of evidence that converge to that conclusion:

1. The clear and quantitative physical differences among people in size, strength, speed, agility, coordination, and other physical attributes that translates into some being more successful than others, and that at least half of these differences are heritable.

2. The clear and quantitative intellectual differences among people in memory, problem solving ability, cognitive speed, mathematical talent, spatial reasoning, verbal skills, emotional intelligence, and other mental attributes that translates into some being more successful than others, and that at least half of these differences are heritable.

3. The evidence from behavior genetics and twin studies indicating that 40 to 50 percent of the variance among people in temperament, personality, and many political, economic, and social preferences are accounted for by genes.

4. The failed communist and socialist experiments around the world throughout the 20th century revealed that top-down draconian controls over economic and political systems do not work and resulted in body counts numbering in the hundreds of millions.

5. The failed communes and utopian community experiments tried at various places throughout the world over the past 150 years demonstrated that people by nature do not adhere to the Marxian principle “from each according to his ability, to each according to his need.”

6. The power of family ties and the depth of connectedness between blood relatives. Communities who have tried to break up the family and have children raised by others provides counter evidence to the claim that “it takes a village” to raise a child. As well, the continued practice of nepotism further reinforces the practice that “blood is thicker than water.”

7. The principle of reciprocal altruism—I’ll scratch your back if you’ll scratch mine”—is universal; people do not by nature give generously unless they receive something in return, even if what they receive is social status or self-gratification.

8. The principle of moralistic punishment—I’ll punish you if you do not scratch my back after I have scratched yours—is universal; people do not long tolerate freeriders who continually take but never give. By nature we want fairness and justice.

9. The almost universal nature of hierarchical social structures—egalitarianism only works (barely) among tiny bands of hunter-gatherers in resource-poor environments where there is next to no private property, and when precious resources (such as hunted game animals) are procured, extensive rituals and are required to ensure equal sharing of the resource.

10. The almost universal nature of aggression, violence, and dominance, particularly on the part of young males seeking resources, women, and especially status, and how status-seeking in particular explains so many heretofore unexplained phenomena, such as high risk taking, costly gifts, excessive generosity beyond one’s means, and especially attention seeking.

11. The almost universal nature of within-group amity and between-group enmity, wherein the rule-of-thumb heuristic is to trust in-group members until they prove otherwise to be distrustful, and to distrust out-group members until they prove otherwise to be trustful.

12. The almost universal desire of people to trade with one another, not for the selfless benefit of others or the society, but for the selfish benefit of one’s own kin and kind; it is an unintended consequence that trade establishes trust between strangers and lowers between-group enmity, as well as produces greater wealth for both trading partners and groups.