1982•International Political Science ReviewRequires access

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Jerome H. Barkow

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Abstract

Altruism has to do with ethics, religion, and philosophy. But, according to a number of contemporary biologists, altruism is mostly about biology. They argue that humans aid kin (nepotistic altruism) because it increases their own inclusive fitness—i.e., their genetic representation in the next generation-and they aid non-kin only if such aid is likely to be returned at some time (reciprocal altruism) so that it also can increase their own inclusive fitness. Our contention here is that these evolved behavioral tendencies are frequently transformed in stable, complex societies, but that they reappear when such societies break down, as in revolution. This contention is given support in an analysis of the changes in the Migili society of Nigeria after the overthrow of its ruling elite. The implications of the findings are discussed.

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What this paper is about

Altruism has to do with ethics, religion, and philosophy. But, according to a number of contemporary biologists, altruism is mostly about biology. They argue that humans aid kin (nepotistic altruism) because it increases their own inclusive fitness—i.e., their genetic representation in the next generation-and they aid non-kin only if such aid is likely to be returned at some time (reciprocal altruism) so that it also can increase their own inclusive fitness. Our contention here is that these evolved behavioral tendencies are frequently transformed in stable, complex societies, but that they reappear when such societies break down, as in revolution. This contention is given support in an analysis of the changes in the Migili society of Nigeria after the overthrow of its ruling elite. The implications of the findings are discussed.

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Available abstract

Altruism has to do with ethics, religion, and philosophy. But, according to a number of contemporary biologists, altruism is mostly about biology. They argue that humans aid kin (nepotistic altruism) because it increases their own inclusive fitness—i.e., their genetic representation in the next generation-and they aid non-kin only if such aid is likely to be returned at some time (reciprocal altruism) so that it also can increase their own inclusive fitness. Our contention here is that these evolved behavioral tendencies are frequently transformed in stable, complex societies, but that they reappear when such societies break down, as in revolution. This contention is given support in an analysis of the changes in the Migili society of Nigeria after the overthrow of its ruling elite. The implications of the findings are discussed.

Key concepts: Altruism (biology), Nepotism, Inclusive fitness, Reciprocal altruism, Kin selection, Elite, Sociology, Positive economics

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