Studies Show Chimps to Be Collaborative and Altruistic
In the wild, chimpanzees have been known to hunt together, particularly when conditions dictate that a solo hunter will not be successful. Yet this does not prove that our nearest living relatives understand cooperation the same way that we do: such group hunts may simply be the product of independent and simultaneous actions by many individuals with little comprehension of the need for coordinated action to ensure success. A new study, however, shows for the first time that chimpanzees understand when cooperation is needed and how to go about securing it effectively. And another study shows they might even be willing to cooperate without hope of reward
Altruism 'in-built' in humans
Infants as young as 18 months show altruistic behaviour, suggesting humans have a natural tendency to be helpful, German researchers have discovered.
"The results were astonishing because these children are so young – they still wear diapers and are barely able to use language," said psychology researcher Felix Warneken of the Max Planck Institute for Evolutionary Anthropology in Leipzig, Germany, "But they already show helping behaviour."
Which provides further proof of Kropotkins theory of Mutual Aid: Symbiotic Evolution, i.e., evolution through the establishment of cooperative [rather than competitive] relationships among organisms.Moreover, it is evident that life in societies would be utterly impossible without a corresponding development of social feelings, and, especially, of a certain collective sense of justice growing to become a habit. If every individual were constantly abusing its personal advantages without the others interfering in favour of the wronged, no society -- life would be possible. And feelings of justice develop, more or less, with all gregarious animals...Compassion is a necessary outcome of social life. But compassion also means a considerable advance in general intelligence and sensibility. It is the first step towards the development of higher moral sentiments. It is, in its turn, a powerful factor of further evolution. Peter Kroptkin, Mutual Aid
XXXIII. Cooperation a Natural Law
When Kropotkin observed mutual aid among animals, he was not inventing anything; he was discovering what existed. When Sumner studied and described folk ways, he was dealing with ancient facts.
Within this fluid mass of human society, the natural laws which govern its conduct are poorly understood. But out of the laboratory of trial and error in human affairs a few of the laws of society are emerging. Here are some of these laws which I make bold to formulate:--
1. Man best succeeds in getting what he wants when he has the assistance of other men whom he in turn helps to get what they want.
2. Man best protects himself against forces that would do him harm when he has the assistance of other men who likewise need similar protection and whom he helps as they help him.
3. Where production in abundance for all is possible, prosperity and happiness of the largest number of people are best promoted when the economic ideal is equality of opportunity and of access to things, rather than when a few have the better access and when they acquire the most, while others are in want.
These are social laws and they are specifically the laws of cooperation. They constitute the fundamentals of the consumer cooperative movement in action. They pertain especially to the direct getting of things and services needed for life rather than getting money.
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4 comments:
Eugene,
As much as I enjoy your blog, I have to disagree with you about Rand here. Rand's defense of selfishness is frequently misunderstood, IMO.
Roderick Long says it best:
"Perhaps the most controversial aspect of Rand's philosophy—her rejection of altruism and her embrace of ethical egoism—is also one of the most misunderstood. Despite her sometimes misleading rhetoric about "the virtue of selfishness," the point of her egoism was not to advocate the pursuit of one's own interests at the expense of others', but rather to reject the entire conflictual model of interests according to which "the happiness of one man necessitates the injury of another," in favor of an older, more Aristotelean conception of self-interest as excellent human functioning.
It was on such Aristotelean grounds that she rejected not only the subordination of one's own interests to those of others (and it is this, rather than mere benevolence, that she labeled "altruism") but also the subordination of others' interests to one's own (which she labeled "selfishness without a self"). For Rand, the Aristotelean recognition of properly understood human interests as rationally harmonious was the essential foundation for a free society."
http://mises.org/story/1738
Rand's individualism is not incompatible with mutual aid or consumer cooperatives.
Nick;
You have to go a long way to try and reconcile Rand's Russian Aristocratic Individualism with the cooperative socialism of mutual aid and consumer coops. After all John Gault and her other characters are not interested in charitable feelings towards their fellow man but rather how they can escape the social constrictions of the society in which they live. It is the individualism of the lonely Tzar, at the top of the social order looking down on the mass of humanity from his God Like ambivalence.
You're right that that is the situation of the celebrated characters, but I wonder whether if it's a literary device to focus in on certain traits via extreme contrast. I am no Rand cultist or anything, but I am a good friend of Chris Sciabarra -- who is one of the sweetest people I know. His book The Russian Radical draws more radical conclusions from her work. Then again, Chris has been shunned by the orthodoxy, so he's not the official face of Randism.
Ayn Rand advocated for adults to make a conscious decision to transcend the behavior of chimpanzees and infants. Why in the world would a rational adult human choose to mimic the ethics of a chimp? Is this meant to be a strawman argument?
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