Louis Proyect: The Unrepentant Marxist

(I recalled that I had written about sociobiology in the Nation Magazine some years ago before I began blogging. In light of what I have been writing about the Yanomami science wars and to complement an excellent review of “André Pichot’s The Pure Society: From Darwin to Hitler” on Lenin’s Tomb, I thought it would be appropriate to recycle them now.)

Barbara Ehrenreich on war

(I do not know when this was posted)

I guess I have gotten used to how bad the Nation magazine has become, but every once in a while I run into something so rancid that I have to pause and catch my breath. This was the case with a review by DSA leader Barbara Ehrenreich of 3 books on war. This review was accompanied by a review by Susan Faludi of Ehrenreich’s new book on war titled “Blood Rites”. All this prose is dedicated to the proposition that large-scale killing has been around as long as homo sapiens has been around and that it has nothing much to do with economic motives. Looking for an explanation why George Bush made war on Iraq? It wasn’t over oil, “democratic socialist” Ehrenreich would argue. It was instead related to the fact that we were once “preyed upon by animals that were initially far more skillful hunters than ourselves. In particular, the sacralization of war is not the project of a self-confident predator…but that of a creature which has learned only ‘recently,’ in the last thousand or so generations, not to cower at every sound in the night.”

In a rather silly exercise in cultural criticism, Ehrenreich speculates that the popularity of those nature shows depicting one animal attacking and eating another are proof of the predatory disposition we brutish human beings share. I myself have a different interpretation for what its worth. I believe that PBS sponsors all this stuff because of the rampant oil company sponsorship that transmits coded Social Darwinist ideology. Just as the leopard is meant to eat the antelope, so is Shell Oil meant to kill Nigerians who stand in the way of progress.

One of the books that Ehrenreich reviews is “War Before Civilization: The Myth of the Peaceful Savage” by Lawrence Keeley. Keeley argues that material scarcity does not explain warfare among Stone Age people. It is instead something in our “shared psychology” that attracts us to war. Keeley finds brutish behavior everywhere and at all times, including among the American Indian. If the number of casualties produced by wars among the Plains Indians was proportional to the population of European nations during the World Wars, then the casualty rates would have been more like 2 billion rather than the tens of millions that obtained. Ehrenreich swoons over Keeley’s book that was published in 1996 to what seems like “insufficient acclaim”.

I suspect that Keeley’s book functions ideologically like some of the recent scholarship that attempts to show that Incas, Aztecs and Spaniards were all equally bad. They all had kingdoms. They all had slaves. They all despoiled the environment. Ad nauseum. It is always a specious practice to project into precapitalist societies the sort of dynamic that occurs under capitalism. For one thing, it is almost impossible to understand these societies without violating some sort of Heisenberg law of anthropology. The historiography of the North American and Latin American Indian societies is mediated by the interaction of the invading society with the invaded. The “view” is rarely impartial. Capitalism began to influence and overturn precapitalist class relations hundreds of years ago, so a laboratory presentation of what Aztec society looked like prior to the Conquistadores is impossible. Furthermore, it is regrettable that Ehrenreich herself is seduced by this methodology since she doesn’t even question Keeley’s claims about the Plains Indian wars. When did these wars occur? Obviously long after the railroads and buffalo hunters had become a fact of North American life.

The reason all this stuff seems so poisonous is that it makes a political statement that war can not be eliminated through the introduction of socialism or political action. For Ehrenreich, opposing war is a psychological project rather than a political project:

Any anti-war movement that targets only the human agents of war — a warrior elite or, on our own time, the chieftains of the ‘military-industrial complex’ – risks mimicking those it seeks to overcome … So it is a giant step from hating the warriors to hating the war, and an even greater step to deciding that the ‘enemy’ is the abstract institution of war, which maintains its grip on us even in the interludes we know as peace.

Really? The abstract institution of war maintains its grip on “us”? Who exactly is this “us”? Is it the average working person who struggles to make ends meet? Do they sit at home at night like great cats fantasizing about biting the throats out of Rwandans or Zaireans in order to feast on their innards? The NY Times has been reporting more and more concern among Clinton administration officials about Kabila’s drive toward the overthrow of Mobutu, our erstwhile puppet. It is not out of the question that Clinton and his European allies would put together an expeditionary force to protect “democracy” in Africa. Who would be responsible for this war? The ruling class or the poor foot soldiers who get drummed into action?

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Sociobiology in the Nation Magazine

posted to http://www.marxmail.org on Nov. 4, 2002

A few weeks ago I received an invitation to get a trial subscription to the Nation Magazine. What the hell, I said. This would give me a chance to see what the red-baiters were up to first-hand, as well as work on their nifty crossword puzzles. When my last subscription was winding down during the beginning of Clinton’s second term, the puzzles and Cockburn’s column were the only things that kept me going. When they cut Cockburn back to one page and then went into a full-tilt boogie for Clinton, I said to hell with them.

When I got my first complementary copy this morning, I was reminded why I let this awful magazine lapse. Starting out with an editorial admonition to its readers against wasting a vote for the Green Party in tomorrow’s elections, it then proceeds to a defense of sociobiology of a kind that I’ve never seen in a left publication.

In Steven Johnson’s review of Steven Pinker’s “The Blank Slate”, we discover that E.O. Wilson, Stephen Pinker and Richard Dawkins were right all along. Biology is destiny. Women’s brains differ from men’s, hence accounting possibly for men’s superiority in theoretical physics among other things. (Don’t worry, gals, your brains might just as easily prepare you for “social interactions” and “empathy”.)

While reading through this crapola, one gets no sense of what Pinker stands for politically. Johnson assures us that Pinker presents his views on the political and social implications of neo-Darwinism with his characteristic “eloquence” and “humor” but one would get no sense from the review what ideas this humor and eloquence is actually mustered to support.

Let’s look at a few of them:

• Males have a stronger tolerance for physical risk and a stronger drive for anonymous sex.
• Women have stronger emotions and are better at reading emotions on the faces of others.
• Pinker states “A variety of sexual motives, including taste in men, vary with the menstrual cycle.”
• He also states that “in a sample of mathematically talented students, boys outnumbered girls by 13 to one” but that women maintain more eye-contact, and smile and laugh more often.
• Humans are hard-wired to think in stereotypes and to prefer kin.
• Some people, most of them men, are born with criminal tendencies.
• Turning to the big questions of social transformation that have vexed Great Thinkers for the millennium, we learn from Pinker that “Biological facts are beginning to box in plausible political philosophies.” Communism may work for insects, but humans are programmed for economic exchange and “reciprocal altruism.” (Is that the reason I used to climb across the ceilings and consume a pound of sugar at a time when I was in the Trotskyist movement, I wonder?)

When you stop and think about it, the title of Pinker’s book sets up a straw man, namely that radicals of one sort or another believe that the mind is a “blank slate” and that human nature is infinitely malleable.

It is of no small importance that Pinker ultimately finds backing in Noam Chomsky’s linguistic theories, mediated through anthropologist Donald Brown who adapted Chomsky’s idea of a “universal grammar” to “social patterns, beliefs and categories” shared by all human societies. We discover that Pinker (and presumably the feckless reviewer) are so impressed by Brown that he devotes an entire appendix to such categories worked out in alphabetical order. The c’s include cooking, cooperation, and copulation (all of my favorite activities, it turns out.)

With such basic activities underpinning all human societies, and human nature implicitly, one might easily conclude that it is risky business to tamper with the eternal nature of things, like sending your daughter to MIT. You might end up with Pol Pot, Stalin, the Animal Farm or women running around burning their bras. Pinker quotes Chomsky just to show that this kind of hostility to revolution has respectable defenders:

A vision of a future social order is based on a concept of human nature. If, in fact, man is an indefinitely malleable, completely plastic being, with no innate structures of mind and no intrinsic needs of a cultural or social character, then he is a fit subject for the ‘shaping of behavior’ by the State authority, the corporate manager, the technocrat, or the central committee. Those with some confidence in the human species will hope this is not so and will try to determine the intrinsic characteristics that provide the framework for intellectual development, the growth of moral consciousness, cultural achievement and participation in a free community.

While respect must be paid to Chomsky for his fearless critique of US foreign policy, it would be a big mistake to write a blank check for his ideas on human nature, etc. As his biographer Robert Barsky has pointed out, many of Chomsky’s ideas on human nature and society owe much more to 18th century rationalism than any more recent emancipatory philosophies, including Marxism. Indeed, what permeates much of sociobiology and Chomsky on his worst days is a kind of Hobbesian skepticism about the human animal, who would need to be restrained from wanton violence, rape and warfare by a protective state.

For all of Pinker’s animosity to radicalism and Marxism in particular, there is very little evidence that he understands how historical materialism deals with the question of human nature. While it is beyond the scope of this article to trace its development through the years, suffice it to say that Marxism views the nature-nurture relationship dialectically.

It does not really challenge the existence of biologically determined traits, but simply places the whole question of equality, justice and freedom in a materialist context. In other words, revolutionary socialism strives to create the conditions in which all human beings can reach their full potential. Within the context of such a challenge, Pinker’s “Blank Slate,” with its discussions about the difference between the appearance of male and female brains (according to Pinker, they are “nearly as distinct as their bodies”) seems little more than “Men Are From Mars, Women Are From Venus” geared to readers of the New York Review of Books.