Darwin and the Descent of Morality

Benjamin Wiker

Copyright (c) 2001 First Things 117 (November 2001): 10-13.

An important part of the current controversy over the theoretical status of evolutionary theory
concerns its moral implications. Does evolutionary theory undermine traditional morality, or does it
support it? Does it suggest that infanticide is natural (as Steven Pinker asserts) or is it a bulwark
against liberal relativism (as Francis Fukuyama argues)? Does it rest on a universe devoid of good
and evil (as Richard Dawkins has bluntly stated) or can it be used to provide a new foundation for
natural law reasoning (as Larry Arnhart contends)? 

The obvious place to go in the debate is to the source. Darwin himself considered morality of
whatever stripe to be a byproduct of evolution, one more effect of natural selection working upon the
raw material of variations in the individual. Nature did not intend to create any particular type of
morality, any more than nature intended to create one certain length of finch beak. Nor does nature
judge any particular type of morality as long as it does not violate the principle of natural selection.
That, as we shall see, allows for such moral leeway that it creates insuperable problems for
conservatives who might solicit Darwin s help in their cause.

We find Darwin s account of morality in his Descent of Man, a work published after his more famous
Origin of Species. As should be no surprise, the arguments of the Origin provided the theoretical
foundations for his natural history of morality in the Descent.  

True to his naturalist bent, Darwin s natural history of morality (or more properly, moralities) assumed
evolution to be true and sought to explain how the existing moral varieties could have evolved in the
same way that natural selection had brought about the great variety of existing species.

For Darwin the moral faculties of man were not original and inherent, but evolved from social
qualities acquired through natural selection, aided by inherited habit. Just as life came from the
nonliving, so also the moral came from the nonmoral.

From the beginning, then, Darwin rejected the Christian natural law argument, according to which
human beings are moral by nature. Instead, he followed the pattern of the modern natural right
reasoning of Thomas Hobbes, John Locke, and Jean-Jacques Rousseau, which assumed that human
beings were naturally asocial and amoral, and only became social and moral historically. That is why
Darwin called his account a natural history of morality. 

For Darwin, in order to become moral we first had to become social. In order that primeval men, or
the ape-like progenitors of man, should have become social,  Darwin reasoned, they must have
acquired the same instinctive feelings which impel other animals to live in a body. As with all animal
instincts, the social instincts of man were the result of variations bringing some benefit for survival.

What we call conscience was also the result of natural selection. Darwin described it as a feeling
of dissatisfaction which invariably results . . . from any unsatisfied instinct. Since the ever-enduring
social instincts were more primitive and hence stronger than instincts developed later, the social
instincts were the sources of our feelings of unease when some action of ours violated them. Such
feelings of unease, Darwin explained, we now call conscience. 

It might seem that Darwin s arguments for human sociability and the moral conscience could be
marshaled to support a conservative moral position. Yet mere sociality, even with a conscience
grounded in evolutionary imperatives, does not at all mean that nature has created a definite moral
standard, such as natural law. Quite the reverse. At bottom, everything is variable. As Darwin writes:

If . . . men were reared under precisely the same conditions as hive-bees, there can
hardly be a doubt that our unmarried females would, like the worker-bees, think it a
sacred duty to kill their brothers, and mothers would strive to kill their fertile
daughters; and no one would think of interfering. Nevertheless the bee, or any other
social animal, would in our supposed case gain, as it appears to me, some feeling of
right and wrong, or a conscience. . . . In this case an inward monitor would tell the
animal that it would have been better to have followed one impulse rather than the
other. The one course ought to have been followed: the one would have been right
and the other wrong.

The same variability holds as well within the natural history of human moralities as they actually
evolved. So, for example, the murder of infants has prevailed on the largest scale throughout the
world, and has met with no reproach. Indeed, infanticide, especially of females, has been thought to
be good for the tribe, or at least not injurious. As for suicide, in former times it was not generally
considered as a crime, but rather from the courage displayed as an honorable act. . . . For the loss to a
nation of a single individual is not felt. Neither did infanticide or suicide cause the feeling of
dissatisfaction which invariably results . . . from any unsatisfied instinct. Monogamy, too, Darwin in­
formed the reader, was a fairly recent evolutionary phenomenon.

Yet Darwin balked at embracing the relativism he created, and insisted on ranking evolved moral
traits. The unhappy result, however, was his espousal of views we would today call racist, and his
justification of a program of eugenics.

Ranking evolved moral traits meant ranking the races accordingly. Thus Darwin cheerfully asserted
that the western nations of Europe immeasurably surpass their former savage progenitors and stand
at the summit of civilization. As a member of the favored race, Darwin embraced a typically
nineteenth-century view of moral progress. Looking to future generations, he wrote, there is no
cause to fear that the social instincts will grow weaker, and we may expect that virtuous habits will
grow stronger, becoming perhaps fixed by inheritance . . . [so that] virtue will be triumphant. 

But the engine of evolution, even moral evolution, is natural selection. Therefore, Darwin believed
that the evolution of morality would require the extermination of less fit races and individuals a
process that could be helped along by artificial selection, or eugenics. 

This unsavory conclusion was derived directly from the principles of evolution. We see in animals
that, in regard to mental qualities, their transmission is manifest in our dogs, horses, and other
domestic animals. Besides special tastes and habits, general intelligence, courage, bad and good
temper, etc., are certainly transmitted. With man we see similar facts. Since different races, like
different breeds of dogs or horses, develop different capacities, it followed that distinct gradations in
moral capacities would be found among human races.

Whereas St. Thomas natural law account began from the assumption that all human beings belonged
to the same species (and were therefore all subject to the same moral demands), Darwin tried to
determine whether human races should be considered distinct species. In the end, he was unsure
whether to rank the races as species or sub-species but finally asserted that the latter term
appears the most appropriate. 

Whether races are species or sub-species, it is easy to see how such reasoning allowed Darwin to
rank the races on an evolutionary scale. Because natural selection must be the cause of the existence
of different races, Darwin argued that the various races would necessarily have varying intellectual
and moral capacities. So that, for example, the American aborigines, Negroes, and Europeans differ
as much from each other in mind as any three races that can be named. As we have seen, the
Europeans came out on top.

Darwin argued further that the different races created by natural selection were necessarily and
beneficially locked in the severest struggle for survival. As he put it in the Origin, 

It is the most closely allied forms . . . which, from having nearly the same structure,
constitution, and habits, generally come into the severest competition with each other;
consequently, each new variety of species, during the progress of its formation, will
generally press hardest on its nearest kindred, and tend to exterminate them.

This argument translated directly to his assessment of the evolutionary history of human races, and
the necessary and beneficial extinction of the less favored races.

The civilized races of man will almost certainly exterminate and replace throughout the
world the savage races. At the same time the anthropomorphous apes . . . will no
doubt be exterminated. The break will then be rendered wider, for it will intervene
between man in a more civilized state, as we may hope . . . the Caucasian, and some
ape as low as a baboon, instead of as at present between the Negro or Australian and
the gorilla.

The European race will inevitably emerge as the distinct species human being, and all the
transitional forms such as the gorilla, the Negro, and so on will be extinct. 

Furthermore, natural selection functions not only between races, but also among individuals within
races. Here, oddly enough, Darwin maintained that savage man has an advantage over civilized man.
In savage man, the intellectual and moral qualities are not as developed, but such lack actually works
to weed out the unfit: With savages, the weak in body or mind are soon eliminated; and those that
survive commonly exhibit a vigorous state of health.  Unfortunately, the very development of human
compassion which serves to mark the Europeans as more civilized also works against the principle of
survival of the fittest.

We civilized men . . . do our utmost to check the process of elimination; we build
asylums for the imbecile, the maimed, and the sick; we institute poor laws; and our
medical men exert their utmost skill to save the life of everyone to the last moment. . . .
Thus the weak members of civilized societies propagate their kind. No one who has
attended to the breeding of domestic animals will doubt that this must be highly
injurious to the race of man. It is surprising how soon a want of care, or care wrongly
directed, leads to the degeneration of a domestic race; but excepting in the case of
man himself, hardly anyone is so ignorant as to allow his worst animals to breed.

What could be done to prevent the European race from devolving under the influence of the weak
and the sick? Let the principles of natural selection be applied without obstruction. Man, like every
other animal, has no doubt advanced to his present high condition through a struggle for existence, 
Darwin reminded the reader, and if he is to advance still higher he must remain subject to a severe
struggle. Turning to the wisdom of animal breeders, Darwin proclaimed that there should be open
competition for all men; and the most able should not be prevented by laws or customs from
succeeding best and rearing the largest number of offspring. The worst, of course, should not be
allowed to breed at all.

How forcefully ought this program to be carried out? Darwin was vague, but ended with the remark:
All do good service who aid toward this end. 

What may we gather from Darwin s evolutionary account of morality? To begin with, Darwin rightly
understood that bare sociality allowed for a startling variety of moralities. In contrast to the very
determinate list of requisite virtues, definite commands, and established ends in the traditional natural
law account, evolution brings forth many different modes of group survival. Just as male lions, when
taking over a pride, kill the young that were fathered by the ousted dominant male, so also human
societies have flourished quite well with the murder of rivals to regal authority. And just as many
female animals will let the runt of the litter die by refusing it nourishment, so also many human
societies have survived for hundreds of years by exposing their unwanted and deformed babies.
Merely having social instincts includes so much that it excludes almost nothing considered morally
reprehensible.

Although many today would shudder at Darwin s racism, we must concede that Darwin s
conclusions were correctly drawn from his evolutionary principles. If evolution is true, and the races
themselves are the result of the struggle to survive, then how could intellectual and moral qualities
not be diversely acquired by different races? 

As for the survival of the fittest, contemporary liberals have attempted to separate Darwin from Social
Darwinism, but Darwin s own words advocating severe struggle show us quite clearly that he was
the first Social Darwinist. Conservatives (who are often early modern liberals in outlook and
temperament) sometimes look fondly at the purifying effects of severe struggle, substituting
economic for natural battle. Such fondness is not rooted in the natural law of Aquinas, but, as Leo
Strauss argued, in the modern natural right theory of John Locke (as filtered through Adam Smith).
But modern natural right theory has led to the world according to Pinker and Dawkins.

Larry Arnhart, in particular, seems to have blurred this fundamental distinction, for he quotes
Aquinas ( Conservatives, Darwin & Design: An Exchange, FT, November 2000) as saying that
natural right [emphasis added] is that which nature has taught all animals, when Thomas actually
said that those things are said to belong to the natural law [lex naturalis] which nature has taught
to all animals. In the Summa Theologiae, Aquinas does not mean to say that natural law is shared
by all animals including human beings the natural law, as the participation of the eternal law in the
rational creature, pertains only to human beings (I-II, 91.2) but that natural law includes natural
inclinations shared by other animals, such as sexual intercourse, education of offspring, and so
forth. But for Darwin, we don t just share some aspects of our nature with animals. We are ultimately
indistinguishable from other animals, and therefore subject to the very same laws of evolution.

The effort of Arnhart and others to affirm the premises of evolution, and to affirm at the same time a
morality grounded in natural law, inevitably fails. Natural law doctrine only makes sense in a universe
governed by a benevolent Creator. Nor will it do to affirm both Darwinian evolution and a vague
theism, for the engine of such evolution is, on principle, incompatible with any design or direction
from above and that includes moral design and direction. The Darwinism of Pinker and Dawkins,
one must conclude, is much more coherent than that of Fukuyama and Arnhart.

Benjamin Wiker teaches in the Department of Philosophy at the Franciscan University of Steubenville and is a fellow of the Discovery Institute.

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