The Extended Phenotype: The Long Reach of the Gene (Popular Science) Read Online Free PDF Page A

might be favoured by natural selection, and the kinds of conditions under which faithfulness might be favoured. There was no presumption that philandering was more likely in males than faithfulness. Indeed, the particular run of the simulation that I published culminated in a mixed male population in which faithfulness slightly predominated (Dawkins 1976a, p. 165, although see Schuster & Sigmund 1981). There is not just one misunderstanding in Rose’s remarks, but multiple compounded misunderstanding. There is a wanton eagerness to misunderstand. It bears the stamp of snow-covered Russian jackboots, of little black microchips marching to usurp the male role and steal our tractor-drivers’ jobs. It is a manifestation of a powerful myth, in this case the great gene myth.
    The gene myth is epitomized in Rose’s parenthetic little joke about ladies not blaming their mates for sleeping around. It is the myth of ‘genetic determinism’. Evidently, for Rose, genetic determinism is determinism in the full philosophical sense of irreversible inevitability. He assumes that the existence of a gene ‘for’ X implies that X cannot be escaped. In the words of another critic of ‘genetic determinism’, Gould (1978, p. 238), ‘If we are programmed to be what we are, then these traits are ineluctable. We may, at best, channel them, but we cannot change them either by will, education, or culture.’
    The validity of the determinist point of view and, separately, its bearing on an individual’s moral responsibility for his actions, has been debated by philosophers and theologians for centuries past, and no doubt will be for centuries to come. I suspect that both Rose and Gould are determinists inthat they believe in a physical, materialistic basis for all our actions. So am I. We would also probably all three agree that human nervous systems are so complex that in practice we can forget about determinism and behave as if we had free will. Neurones may be amplifiers of fundamentally indeterminate physical events. The only point I wish to make is that, whatever view one takes on the question of determinism, the insertion of the word ‘genetic’ is not going to make any difference. If you are a full-blooded determinist you will believe that all your actions are predetermined by physical causes in the past, and you may or may not also believe that you therefore cannot be held responsible for your sexual infidelities. But, be that as it may, what difference can it possibly make whether some of those physical causes are
genetic?
Why are genetic determinants thought to be any more ineluctable, or blame-absolving, than ‘environmental’ ones?
    The belief that genes are somehow super-deterministic, in comparison with environmental causes, is a myth of extraordinary tenacity, and it can give rise to real emotional distress. I was only dimly aware of this until it was movingly brought home to me in a question session at a meeting of the American Association for the Advancement of Science in 1978. A young woman asked the lecturer, a prominent ‘sociobiologist’, whether there was any evidence for genetic sex differences in human psychology. I hardly heard the lecturer’s answer, so astonished was I by the emotion with which the question was put. The woman seemed to set great store by the answer and was almost in tears. After a moment of genuine and innocent bafflement the explanation hit me. Something or somebody, certainly not the eminent sociobiologist himself, had misled her into thinking that genetic determination is for keeps; she seriously believed that a ‘yes’ answer to her question would, if correct, condemn her as a female individual to a life of feminine pursuits, chained to the nursery and the kitchen sink. But if, unlike most of us, she is a determinist in that strong Calvinistic sense, she should be equally upset whether the causal factors concerned are genetic or ‘environmental’.
    What does it ever mean to say that