Product Description

"It's the animal in us," we often hear when we've been bad. But why not when we're good? Primates and Philosophers tackles this question by exploring the biological foundations of one of humanity's most valued traits: morality.

In this provocative book, primatologist Frans de Waal argues that modern-day evolutionary biology takes far too dim a view of the natural world, emphasizing our "selfish" genes. Science has thus exacerbated our reciprocal habits of blaming nature when we act badly and labeling the good things we do as "humane." Seeking the origin of human morality not in evolution but in human culture, science insists that we are moral by choice, not by nature.

Citing remarkable evidence based on his extensive research of primate behavior, de Waal attacks "Veneer Theory," which posits morality as a thin overlay on an otherwise nasty nature. He explains how we evolved from a long line of animals that care for the weak and build cooperation with reciprocal transactions. Drawing on both Darwin and recent scientific advances, de Waal demonstrates a strong continuity between human and animal behavior. In the process, he also probes issues such as anthropomorphism and human responsibilities toward animals.

Based on the Tanner Lectures de Waal delivered at Princeton University's Center for Human Values in 2004, Primates and Philosophers includes responses by the philosophers Peter Singer, Christine M. Korsgaard, and Philip Kitcher and the science writer Robert Wright. They press de Waal to clarify the differences between humans and other animals, yielding a lively debate that will fascinate all those who wonder about the origins and reach of human goodness.

Product Details

• Amazon Sales Rank: #100835 in Books
• Published on: 2006-09-05
• Original language: English
• Number of items: 1
• Binding: Hardcover
• 230 pages

Review
Frans de Waal defends against philosopher critics his view that the roots of morality can be seen in the social behavior of monkeys and apes. . . . [H]e argues that human morality would be impossible without certain emotional buildings blocks that are clearly at work in chimps and monkey societies. . . . Dr. de Waal sees human morality as having grown out of primate sociality, but with two extra levels of sophistication. People enforce their society's moral codes much more rigorously with rewards, punishments and reputation building. They also apply a degree of judgment and reason, for which there are no parallels in animals.
(Nicholas Wade The New York Times )

De Waal is one of the world's foremost authorities on nonhuman primates, and his thoughtful contribution to Primates and Philosophers is enriched by decades of close observation of their behavior. . . . He argues that humans are like their closest evolutionary kin in being moral by nature. . . . [A]n impressively well-focused collection of essays.
(John Gray New York Review of Books )

Celebrated primatologist Frans de Waal . . . demonstrates through his empirical work with primates the evolutionary basis for ethics.
(Publishers Weekly )

Frans de Waal . . . argues that . . . morality is actually a gift from animal ancestors and that people are good not by choice but by nature. . . . He argues that . . . critics fail to recognize that while animals are not human, humans are animals.
(Science News )

Dutch-born psychologist, ethologist and primatologist Frans de Waal has spent his career watching the behavior of apes and monkeys, mostly captive troupes in zoos. . . . His work . . . has helped lift Darwin's conjectures about the evolution of morality to a new level. . . . [De Waal argues that] sympathy, empathy, right and wrong are feelings that we share with other animals; even the best part of human nature, the part that cares about ethics and justice, is also part of nature.
(Jonathan Weiner Scientific American )

Frans de Waal . . . show[s] how elements of morality such as empathy, sympathy, community concern and a sense of fairness also exist in our closest primate relatives.
(David Sloan Wilson American Scientist )

Exceptionally rich but always lucid. . . . Intellectual soul food for biology-minded ethicists.
(Ray Olsen Booklist )

In his new book, Primates and Philosophers, Frans de Waal argues that the origins of human goodness can be seen in apes and monkeys. He claims that we have evolved from a long line of social animals for whom close co-operation is 'not an option but a survival strategy'. Not only are we nice by nature, but our ancestors were too, ever since they came down from the proverbial trees.
(Stephen Cave Financial Times )

Frans de Waal, an acclaimed primatologist, has much to say about what he considers the biological origins of morality. Unlike many recent antireligion writers such as Richard Dawkins, Sam Harris, and Daniel Dennett, who use the latest socio-biological research to campaign against religion, de Waal has no antireligious agenda. This both keeps his writing more focused and helps him avoid many of the argumentative errors of Dawkins and company...De Waal is a keen social observer, but he focuses mostly on what we can learn from what he knows best-the study of primates, including the human variety.
(Joe Pettit Commonweal )

Review
Frans de Waal has achieved that state of grace for a scientist--doing research that is both rigorous and wildly creative, and in the process has redefined how we think about the most interesting realms of behavior among nonhuman primates--cooperation, reconciliation, a sense of fairness, and even the rudiments of morality. In these Tanner lectures and the subsequent dialogue with leading philosophers and evolutionary psychologists, de Waal takes this knowledge to redefine how we think of morality in another primate, namely ourselves. This is superb and greatly challenging thinking.
(Robert M. Sapolsky, author of "Why Zebras Don't Get Ulcers" and "A Primate's Memoir" )

Synopsis
"It's the animal in us," we often hear when we've been bad. But why not when we're good? "Primates and Philosophers" tackles this question by exploring the biological foundations of one of humanity's most valued traits: morality. In this provocative book, primatologist Frans de Waal argues that modern-day evolutionary biology takes far too dim a view of the natural world, emphasizing our "selfish" genes. Science has thus exacerbated our reciprocal habits of blaming nature when we act badly and labeling the good things we do as "humane."Seeking the origin of human morality not in evolution but in human culture, science insists that we are moral by choice, not by nature. Citing remarkable evidence based on his extensive research of primate behavior, de Waal attacks "Veneer Theory," which posits morality as a thin overlay on an otherwise nasty nature. He explains how we evolved from a long line of animals that care for the weak and build cooperation with reciprocal transactions. Drawing on both Darwin and recent scientific advances, de Waal demonstrates a strong continuity between human and animal behavior.In the process, he also probes issues such as anthropomorphism and human responsibilities toward animals.

Based on the Tanner Lectures de Waal delivered at Princeton University's Center for Human Values in 2004, "Primates and Philosophers" includes responses by the philosophers Peter Singer, Christine M. Korsgaard, and Philip Kitcher and the science writer Robert Wright. They press de Waal to clarify the differences between humans and other animals, yielding a lively debate that will fascinate all those who wonder about the origins and reach of human goodness.

Customer Reviews

Important and Thought-provoking
You should come to this having read de Waal's earlier books on chimpanzees and bonobos. If you have, you will find that this takes you further in your thinking. I'm not sure that the dialogue between de Waal and his critics (in the second half of the book) is all that enlightening in places. They seem to talk past each other at times. However, it gives you a good feel for the important issues in this area and makes you think productively. Whilst the topic can seem as though it is more for the specialist, it is easily accessible by the intelligent lay reader.

Actions speak louder than words
When Charles Darwin published "The Origin of Species", it was greeted equally by widespread acceptance and outrage. The acceptance was due to the realisation that here, at last, was a mechanism explaining the workings of life. The outrage was expressed over what this meant about human beings. Could we be relegated to the status of "mere animals"? Frans de Waal has merged the two views to show that we indeed are closely related to other animals. As a social species we share behaviour traits with other creatures who live in groups. While most of today's objections to "Darwinism" centre on the loss of "morality", the author notes that instead we should rejoice in sharing something so fundamental.

In these exquisitely written essays - the Tanner Lectures - de Waal shows how behaviour in various species, particularly our closest cousins the great apes, exhibits moral issues daily confronted and resolved. His research has led him to challenge one of Western society's most commonly held shibboleths - that morality is limited to human beings and that it lies as a thin layer over our animal instincts. Labelled by de Waal as the Veneer Theory, he attributes its source to Thomas Henry Huxley, also known as "Darwin's Bulldog" for his defence of natural selection. Huxley, along with Alfred Russel Wallace, thought that human reasoning was to ?? mechanism lifting us above the remainder of the animals. The author notes the irony of Darwin's most vocal defender countering the naturalist's own stance that morality in humans is reflected in ape behaviour. De Waal forcibly contests Huxley's view, arguing that moral decisions result from our being a social species. Survival meant cooperation from our earliest evolutionary state, and was strengthened by selection pressures over time.

De Waal cites numerous examples of how chimpanzees reconcile after fights, intercede to stop or prevent conflicts, share resources and console those in pain or stress. Young chimps are guarded away from zoo moats because even adult chimpanzees cannot swim. Individuals with no stake in particular events may intercede because a situation may lead to a threat to the entire troop. One example, the ape rescuing a human child in the Chicago Zoo, is well known. A less celebrated but far more significant event is the rescue and release of an injured bird by a bonobo. Not only is this a striking example of cross-species empathy, but the bonobo went to the effort of climbing a tree as high as she could to provide the bird with the optimum means of escape. In the recent past when such circumstances led to the equating of human and animal behaviour, it was derided as "anthropomorphising" zoology. De Waal notes that the terms many object to equating behaviour not only lack substitutes, but merely reflect the evolutionary realities. Our behaviour equates ape behaviour because our species have a common ancestor.

There are other complaints about de Waal's findings and conclusions. The editors have gathered a few notables to assess the material presented here. At the forefront of the commenters stand philosophers, not primatologists. Robert Wright, Philip Kitcher, Christine Korsgaard and Peter Singer among them. While they accept that ape, particularly chimpanzee, actions seem to indicate cooperation and empathy similar to that of humans, they have doubts about motivation levels. They also spend much ink in dealing with the definition of terms. Lack of understanding of how many generations of natural selection can guide behaviour, most of these critics fall into the trap of contriving isolated thought experiment events without considering the long-term biological roots of those traits. It's a common problem when philosophers attempt to deal with evolutionary questions. As de Waal notes, over a generation ago, Edward O. Wilson suggested that the study of ethics be relocated from philosophy departments and placed in biology. That is a step that remains to be taken, but this book should prompt quicker action. [stephen a. haines - Ottawa, Canada]