A Naturalized Multidimensional Understanding of Human Nature: A Framework for Moral and Political Philosophy

This is a paper that i recently gave at the Human Biology and Evolution Society convention in Atlantic City. It describes the multiple dimensions of human nature as correlating with and supported by the life sciences which also includes metaphysics and cultural evolution. It then describes a useful framework for moral and poltical philosophy.

Introduction

The idea of a multidimensional understanding of human nature is not new. It can be traced back at least to Aristotle, who described the human being as:

• ● An animal with basic needs and desires,

• ● A political animal meant to live in a polis or community,

• ● A rational animal capable of reason, and

• ● A contemplative being who seeks meaning and purpose.

A multidimensional understanding of human nature in its Platonic form, however, was used to support a society based on a hierarchy of class ruled by a philosopher- king. It was thus abandoned after the Middle Ages because it had been used to help justify the rule of kings and religious elites. We now often use the same categories, however, in a non-hierarchical manner based on function rather than class. A multidimensional understanding of human nature which considers the individual, social, rational, andmetaphysical dimensions of human nature should thus be reconsidered.

Furthermore, and most importantly, a multidimensional understanding of human nature is supported by the progressive development of our mental capacities in evolution. Then, there is also a similar pattern seen in the development of those same mental capacities by experience in childhood. That is, a multidimensional understanding of human nature correlates with and is supported by the life sciences

This naturalized epistemology, framework of analysis, or theory of knowledge, however, also makes room for metaphysical insight and cultural meaning. Through what might be called the “strange loop” of cultural evolution, human beings reflect on their own condition, create systems of belief, and shape environments that in turn shape them. We are the product of both nature and nurture.

A Naturalized Multidimensional Understanding of Human Nature

In an article in the Journal of Consciousness Studies in 1999, I described a multidimensional understanding of human nature which is based on the evolutionary development of our mental capacities as described by Paul MacLean and SIr John Eccles and then a similar pattern seen in the development of the same mental capacities through experience in childhood as described by Jean Piaget and Lawrence Kohlberg. Nature and nurture are both important in moral philosophy for they place limits on each other. We often don’t accept things the way they are, but try to improve them. On the other hand, nature places some limits on our individual and social will.

Paul MacLean, a neuroscientist at the NIH, wrote The Triune Brain in 1982. This described the evolutionary development of our mental capacities as beginning with a “reptilian complex” which relates primarily to individual basic needs such survival, hunger, sex, and a hierarchical social structure. This was followed by a more fully developed limbic system in mammals with the hormones related to maternal-child bonding and a more developed social capacity. This was followed by the extensive development of the neocortex seen particularly in primates and then humans in which the neocortex is about 85% of the brain structure. This relates to increased memory, logic and planning. Sir John Eccles then described what he called the neo-neocortex, which is the development of the prefrontal cortex in humans which relates to the capacity for language, with narrative and abstract thought, and an “executive center” which integrates the other mental capacities as well.

A similar pattern is seen in the development of these mental capacities by experience in childhood as described by Jean Piaget. Piaget described this development of our mental capacities in childhood as beginning with self-interested thought related to basic needs, and then progressing to the development of social capacities, logical reasoning, and finally abstract thought which sometimes isn’t fully developed until the age of 25. The prefrontal cortex is also the last part of the brain to develop, sometimes not until the age of 25. Lawrence Kohlbrerg described the moral development of children as following the same general pattern as the development of our mental capacities through experience as described by Piaget.

A Useful Four-part Framework of Analysis

A corresponding and useful four-part framework of analysis can also be developed for understanding moral and political philosophy, or any philosophy or philosopher. This considers the assumptions about and perspectives of:

● the individual
● society
● the natural world in which we live
● our place in that world or metaphysics.

With the acquisition in humans of language, narrative, and both abstract and integrative thought, we have a need to either understand or create a coherent self and world in which we live. This worldview or metaphysics can be humanistic and secular, religious and sacred, or both. This metaphysical mental capacity and the “strange loop” of cultural evolution are thus both essential to a “naturalized” understanding of human nature.

The four-part framework of analysis being described can bring cohesion to some of the fragmented fields of philosophy and serve as a tool for dialogue across world views. Because the framework is based on the life sciences rather than physics, it affirms our natural concern for generational survival and well-being. We are also capable to some degree of modifying our environment. This is lost in a scientific reduction to physics and it is why biology rather than physics will probably become the paradigm or model of the 21st Century.

In this four-part framework of analysis, facts are related to values, but they are not the sole source of values. Natural Law is not just the law of nature. Both faith and reason, and both science and the humanities can be accommodated. Because the framework of analysis is based on a multidimensional understanding of human nature it doesn't lead to certainty or a particular conclusion. Those who want certainty, however, often focus on only one parameter and minimize the others or leave out an aspect of human nature. This certainty can then easily lead to the end justifying the means. On the other hand, the framework addresses what some have described as the postmodern condition as it doesn’t consider everything to just be subjective, relative, arbitrary or based only on utility.

The framework of analysis, because it has a basis in the life sciences, makes the study of biology and neuroscience more relevant to the world in which we live. Because of its basis in the life sciences, it also has broad applications across many disciplines, individual experiences, and cultural contexts.

Folk Psychology

This framework correlates well with what we intuitively understand just through introspection as described in folk psychology which considers there to be physical, social, mental, and spiritual aspects of human nature. Paul Churchland in The Engine of Reason, the Seat of the Soul (1995) ascribed to a modular description of our mental capacities. Nevertheless, he described folk psychology as “ a basic descriptive and explanatory conceptual framework with which all of us currently comprehend the behavior and mental life of our fellow humans and ourselves.”

Moral Philosophy

Medical ethics are an applied moral philosophy. They are an example of this four-part framework of analysis which considers the assumptions about and the perspective of the individual, society, logical reasoning, and metaphysics. The four principles of medical ethics are:

• ● Beneficence – similar to The Golden Rule and the principle of reciprocity.

• ● Non-maleficence – “do no harm” and the logical principle of reversibility.

• ● Justice – a social concept

• ● Autonomy – individual needs and desires

Medical ethics are also based on a respect for human life as described in the Declaration of Geneva of the World Medical Association.

Political Philosophy

In political philosophy, the Declaration of Independence and the U.S. Constitution with the division and balancing of powers are also compatible with a respect for human life and a multidimensional understanding of human nature. The Declaration of Independence was written in the manner of Euclidean geometry and begins with the self-evident moral assertion that “all men are created equal.” This places everything that follows including life, liberty, and the pursuit of happiness within this moral context. Equality is the primary moral concept and this has several origins within Western Civilization which correlate with the described framework:

• ● Cannon Law and Judeo-Christian religion base equality on all persons being made in the image of God, the Golden Rule to treat others as you would like to be treated, and to love your neighbor as yourself with the concept of reciprocity.

• ● Roman Law based equality on all persons having enough reason to understand a Natural Law and the classical concept of reversibility.

• ● English Common Law bases equality on social rights and responsibilities

• ● Social Contract Theory, which is the basis of constitutional democratic theory,

  begins with the free and equal individual in the state of nature.

The purposes of Government as described in the Preamble to the Constitution include:

• ● Provide for the general welfare (basic needs)

• ● Establish justice (social fairness)

• ● Establish domestic tranquility and national security (rational order)

• ● Secure freedom – (Freedom of religion and public opinion)

These purposes also correlate with the division and balancing of powers between the legislative, judicial, and executive branches of government with freedom of religion and public opinion being separated from the coercive powers of government.

General Philosophy

Leslie Stevenson in Seven Theories of Human Nature (1987) suggested that the best way to understand any philosophy or philosopher is to understand the assumptions being made concerning the nature of man, the nature of society and the nature of the universe. Ever since the Copernican revolution, however, the last question has been divided into the scientific nature of the universe, which asks the question “How?” and the metaphysical nature of the universe which asks the question “Why?” This revised four-part multidimensional understanding of human nature gives some coherence to the ethical categories:

• ● Deontological ethics (deon means duty), which are often metaphysically based, asks what is obligatory, what is right, and what is my duty. This is often a rule-based ethic.

• ● Consequential and Utilitarian ethics ask what is good often based on results.

• ● Communitarian ethics ask what is fitting.

• ● Individual ethics now relate to human rights, basic needs and what is humane.

Psychology

“In the distant future I see open fields for far more important researches. Psychology will be based on the foundation...of the necessary acquirement of each mental power and capacities by gradation.” – Charles Darwin in the Origin of Species

In Freud’s model of the psyche:

• ● id – represents instinctual drives and desires

• ● superego – represents the internalization of parental and social norms

• ● ego – represents a rationality which mediates between between the id, the superego, and reality

Freud’s framework lacks a distinct metaphysical dimension related to the search for meaning, integration, or purpose. This is placed mainly in the realm of the superego as a product of society. This reflects Freud’s materialist and positivist orientation.

Other thinkers like Viktor Frankl, with his emphasis on meaning, Erik Erikson, with his later-life focus on integrity and purpose, and Abraham Maslow, with his hierarchy of needs, all affirm the metaphysical dimension as a distinct and necessary part of human nature. The evolutionary development of our mental capacities and a similar pattern seen in their development through experience in childhood also support a broader understanding of human nurture that includes physical, social, rational and metaphysical dimensions.

Literature

The Brothers Karamazov as a Fourfold Map of Human Nature

Dostoevsky, from this perspective, was writing in The Brothers Karamazov about the multiple dimensions of human nature and their fragmentation, but also their integration through love, humility, and faith as represented by Alyosha. The characters represent the following:

• ● Individual – Fyodor Pavlovich, the father, is a base, impulsive and selfish hedonist

• ● Social – Dmiri is passionate and emotional and values human connection

• ● Rational – Ivan represents reason, logic and modern science with moral

  skepticism

• ● Metaphysical – Alyosha represents transcendence and spirituality and he is drawn to faith, compassion and meaning. He seeks truth in God, love, and sacrifice.

Many of the themes in literature describe the conflict between individual needs and desires and the expectations, rules and laws of society. There are also many themes based on a conflict between the practical, utilitarian consequences of an action and what is perceived to be the right principle to follow or the right thing to do.

Reflections

The Blind Men and the Elephant

One way to understand this naturalized multidimensional understanding of human nature is to contrast it with the general state of philosophy in the last one hundred years, which might be compared to the story of the blind men describing an elephant; each perspective describes a particular part but none gives a coherent view of the elephant.

The four-part naturalized multidimensional understanding of human nature which considers the assumptions about and perspectives of the individual, society, the natural world in which we live, and metaphysics or our place in that world is at least one useful framework for describing the “elephant.” One often also doesn’t have to argue that a particular position is wrong, but only that it is not inclusive enough. This multidimensional understanding of human nature has the ability to bring some coherence to discussions in moral and political philosophy. It also can provide a basis for dialogue and accommodation in what is now a pluralistic global community.

Free Will

A multidimensional understanding of human nature also gives one the perception of choice and thus free will. In this regard, an integrated multidimensional understanding of human nature has been described as a parliament of the mind, and there have been recommendations for a balance of consciousness or a reflective equilibrium.

Ecology Changes

Ecology, or the interaction between an organism and its environment changes. We now live in a pluralistic global community with weapons of mass destruction and other serious issues. Since WWII there has been a concern that our technical progress has far exceeded the controlling capacities of our biological adaptive mechanisms and our cultural moral structures. In evolutionary theory this is called the “nuclear trap,” which can lead to self-destruction.

We also tend to be tribal at several levels based on the advantages of cooperation, trust, loyalty, and social order, and also a sense of belonging related to kinship, ethnicity, culture, history, language, and/or religion. In order to survive and flourish as an individual or social group, however, we now also need to affirm our individual personal dignity and our common humanity and learn to survive and flourish as a species in what has become a pluralistic global community. This is also part of who we are.

The Ship Analogy

One way to remember this generalized multidimensional understanding of human nature is the ship analogy. For a successful voyage:

• ● Each ship needs to be in good repair and seaworthy

• ● The fleet needs to be able to sail together without colliding with each other

  or getting separated and lost

• ● There needs to be the knowledge and skill to navigate to the destination

• ● And finally, there needs to be a purpose for going to the destination or

  making the journey