Diamond, J. M. (1997). Guns, Germs, and Steel: The Fates of Human Societies. W.W. Norton & Co.
Ehrlich, P. R. (2000). Human Natures: Genes Cultures and the Human Prospect. Shearwater Books, USA.
Who are we, really?
The question has vexed philosophers, poets, scientists and theologians for millenia. It is etched on the outside of a Pandora’s box from which, upon opening, flood more and more perplexing questions: Where did we come from? How are we different from other animals? How are we different from each other? How are we similar? How must we conduct ourselves? To what extent do we control our lives? Where are we going?
Paul Ehrlich and Jared Diamond tackle some of these questions in their respective books, Human Natures and Guns, Germs, and Steel. Their perspectives are evolutionary–they are scientists seeking rational, substantiated answers. Both convincingly argue that humans are first and foremost the products of their environments.
In the case of Diamond, geography is the environmental factor of note. It is the ultimate source of disparity between continents of human prosperity and poverty. Diamond argues that those of us lucky enough to have inherited plants and animals that could be viably domesticated, on continents with a geographic orientation east-west rather than north-south, and who were not constrained by isolating geographic features inherited a prize package placing them first on the road to complex societies and affluence. Those whose environments did not provide this prize package faced slower cultural evolution and, as in the case of Native Americans, near extermination from disease or onslaughts against which their histories did not provide a defense. Here the evolution we speak of is primarily cultural, not genetic. Diamond is careful to note that genetic evolution happens much too slowly to have resulted in any significant differences in the gene package inherited by one human group or another, and that differences within human groups are much greater than differences between us. Racial differences (as biologically minimal as they are) cannot account for the differences between the wealth and prosperity of Europe and North America and the poverty of certain regions of Africa or Southeast Asia. It is the inheritance of geography that accounts for that difference. Here I am reminded how the diverse environments of my students impact their selfhood. The physical worlds we inhabit certainly shape us, both collectively and individually.
Ehrlich provides an overview of natural selection and recounts how that process shaped the development of earlier ape-like species into homo sapians. In the first portion of his book, the emphasis is on the genetic evolution of the species as a result of environmental selection. This discussion takes the reader chronologically through the Great Leap Forward (approximately 50,000 years ago), to the very important birth of agriculture (approximately 10,000 years ago) and the explosive advances resulting from it, including population growth, the emergence of language, religion, art, cities, and eventually stratified societies. Like Diamond, Ehrlich emphasizes the important distinction between biological evolution (which happens genetically over many, many generations) and cultural evolution (which can happen quite rapidly as a result of environmental factors). The diversity of cultures existing today results from the complex interaction of humans with each other and with their natural environments, not from genetic differences between cultural groups.
But as fascinating is the study of past humans, it is of greatest value in what it teaches about humans today and tomorrow. So, I find the final two chapters of Ehrlich’s book the most compelling. As a teacher my ends are fairly clear to me: teach students to think critically about their world, seek solutions to world problems, develop themselves as social contributors, and live meaningful lives. But as a student of technology, what are my ends? Are my goals as an educator in conflict with the wholesale advocacy of technology in all aspects of human life? I think Ehrlich would say yes. After all, ubiquitous technology places huge demands on the environment. Think of the power required to produce and run our gadgets, the waste of continually replacing them with “upgraded” versions and disposing of the old in ever-growing trash heaps. Likewise, if we are programmed to interact in small groups of roughly 150 people, how is the casual addition of hundreds of Facebook friends to my profile not in opposition to my nature? And if most of my time is spent interacting virtually with them, how will I nurture the small community in which I am genetically evolved to thrive? If my emotional, physical, or professional existence is so completely dependent on my computer, my television, my dishwasher, my Interactive white board, or my Skype connection, what will I do when the lights go out?
Yet, my presence in the first-ever hybrid EPET program at MSU attests to my belief that technology is not a sure road to human ruin. Technology places within my students’ reach more information than humans have ever had access to. It shortens the distance between the continents, providing real world connections between their prosperous culture and less affluent ones. It inundates their formative visual perception with images of humans who, although they look different, share universal human tendencies. It helps us all to see how our actions on one side of the globe affect the lives of those on the other side. And it can potentially provide that information to almost anyone, whatever their location or social status. Diamond and Ehrlich remind me, however, that neither is it without risk. Like many advancements in human history, it is a tool with potential for destruction or progress. And in any case, it is already with us; turning back the cultural clock is not an option. The question is how we will manage this new development.
Evolutionary biologist Stephen J. Gould retained an optimism about the human condition that I share:
Contingency is rich and fascinating; it embodies an exquisite tension between the power of individuals to modify history and the intelligible limits set by laws of nature. The details of individual and species’ lives are not mere frills, without power to shape the large-scale course of events, but particulars that can alter entire futures, profoundly and forever (p. 77).*
I am an evolutionist who believes humans have the power to change our natures. As an educator, I am in the business of altering particulars. If technology is both the result of cultural evolution and an impetus of further evolutionary change, and if we have the intellectual capacity to influence the evolutionary direction of our species, then we can choose to utilize technology toward the humane goals of sustainability, equality, and quality of life–and teach the next generation to do the same.