Why Humans Cooperate: A Cultural and Evolutionary Explanation (Evolution and Cognition Series) | 
| Authors: Joseph Henrich, Natalie Henrich
Publisher: Oxford University Press, USA
Category: Book
List Price: $45.00
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Avg. Customer Rating:  1 reviews
Sales Rank: 522736
Media: Paperback
Number Of Items: 1
Pages: 272
Shipping Weight (lbs): 0.9
Dimensions (in): 9.1 x 6 x 0.9
ISBN: 0195314239
Dewey Decimal Number: 305.6815
EAN: 9780195314236
ASIN: 0195314239
Publication Date: June 27, 2007
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Product Description
Cooperation among humans is one of the keys to our great evolutionary success. Natalie and Joseph Henrich examine this phenomena with a unique fusion of theoretical work on the evolution of cooperation, ethnographic descriptions of social behavior, and a range of other experimental results.
Their experimental and ethnographic data come from a small, insular group of middle-class Iraqi Christians called Chaldeans, living in metro Detroit, whom the Henrichs use as an example to show how kinship relations, ethnicity, and culturally transmitted traditions provide the key to explaining the
evolution of cooperation over multiple generations.
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| Customer Reviews:
Creative Synergy between Theory and Ethnography February 2, 2008
7 out of 9 found this review helpful
Charles Darwin is the true father of sociobiology, having written two books applying evolutionary theory to human behavior---The Descent of Man (1971) and The Expression of Emotions in Animals and Man (1872). The next great contribution to the subject was Edward O. Wilson's Sociobiology (1985). This quite startling hiatus of more than a century has a very simple explanation: Darwin's theory had be rather consistently interpreted in a bitterly right-wing manner by social Darwinists and later Nazi ideologues. The greatest anthropologists, including Margaret Mead and Franz Boaz, reacted by claiming that all of social life is "socially constructed" independent from the biological constitution of humans. In effect, they argued that humans had transcended their evolutionary origins through the development of culture.
Edward O. Wilson's brilliant contribution set off a maelstrom of controversy, with anthropologists in the forefront of condemning both Wilson's book and any notion that biology is important for understanding human behavior---see the account of Ullica Segerstrale, Defenders of the Truth: The Sociobiology Debate (Oxford: Oxford University Press, 2001). However, the scientific character of Wilson's work was incontestable, and several other biologists of the highest caliber, including Marcus Feldman, Luca Cavalli-Sforza, Robert Boyd, Peter Richerson, William Durham, Richard Wrangham, and Richard Alexander, made critical contributions to what is now called gene-culture coevolution in the period leading up to Wilson's work. The long and the short of it is that the period between 1985 and the present witness a furious period of development of sociobiology, so that at present it is a key element of modern behavioral science, even though it remains a minority view in most behavioral disciplines.
The reaction against sociobiology in departments of anthropology in American university led to a halt in the growth of the discipline. Anthropology was captured by an anti-scientific ideology called "post-modernism" that rejected the notion of the scientific study of society altogether. The beauty of Natalie Henrich and Joseph Henrich's book Why Humans Cooperate is that it shows that one can combine a scientific approach to studying society with a sensitive and insightful ethnographic approach to understanding real live social communities.
Why Humans Cooperate could well serve as an introductory text in anthropology for undergraduates, but I recommend it to any intelligent layperson who wants to learn how modern gene-culture coevolution and evolutionary psychology elucidate and enliven the description and analysis of social groups---in this case the Chaldeans of Detroit, who are Christians from Iran who came to the United States to flee persecution, at the turn of the Twentieth century The Chaldeans are studied in detail by Henrich and Henrich.
The introductory chapters, laying out basic evolutionary theory, do a fine job of showing how culture is subject to an evolutionary dynamic quite parallel to genetic evolution, and succeeding chapters show how human society provides a framework for the evolution of human genetic predisposition for altruistic and prosocial behavior. All of this is brilliantly applied to the interpretation of Chaldean culture in the remainder of the book.
This book will help overcome the dead hand of post-modernism in anthropological theory, by showing how one can do serious science while taking equally seriously the marvelous and inscrutable beauty of human communities.
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