Ornithology, Evolution, and Philosophy 123

Philosophy of Biology 371
Evolution and Ethics
Evolutionism does not provide precisely defined ethical norms, nevertheless the
acceptance of evolution leads to definite constraints. Three of the five Darwinian
theses (p. 348) have ethical implications (Mayr 1984c):
(1) Evolution as such: The constant world of Christianity created 6,000 years ago
(which will end on the day of judgment not far away) was replaced by Darwin
with an evolving world of great age. Humans in a world controlled by God had
no obligation for the future, neither with respect to the world’s environment
nor for its fauna and flora. Darwinism deprived man’s morality of its very
foundations and a new morality, a considerably different set of ethical norms
from the Christian ones was required. The new world view of evolutionary
humanism is conscious of the evolutionary past of humans and is aware of
their responsibility for the community as a whole and for posterity. Man’s
challenge is to develop an ethic that can cope with the new situation.
(2) Darwin’s thesis of common descent deprived man of his unique position in
the world. He is little more than one of the species that originated through
the evolutionary process and for this reason has no right to exterminate even
the least product of evolution on earth, that is any other species of animals or
plants. Man’s ethic itself is a heritage of his primate ancestry.
(3) The thesis of natural selection, the struggle among the individuals of the
same species resulting in differential reproduction. Altruistic behavior is quite
often of high selective advantage when it enhances the reproductive success
of a given genotype. Well-delimited social groups of early humans composed
of closely related and cooperating individuals may be subject to kin selection
(see above).
Most of man’s behavior is guided by norms that were acquired after birth by
education or self-learning. However, there are behavioral tendencies that involve
a genetic component. Man’s ethical norms are part of his cultural traditions. As to
a religion without God (J. Huxley) evolutionary humanism is based on a feeling
of solidarity with and loyalty toward mankind. Our most basic ethical principle
should be to do everything toward the maintenance and future of mankind, the
current caretaker of all of nature on our fragile globe. “An understanding of evolutiongivesusaworldviewthatcanserveasasoundbasisforthedevelopmentof
an ethical system that is both appropriate for the maintenance of a healthy human
society and that also provides for the future of mankind in a world preserved by the
guardianship of man” (1984c: 46). This attitude requires a change in man’s value
systems which should include a concern of the community, the groups of which
we are members, the largest being the human species, and all of nature. Many ethical
values are ‘density-dependent’ (Mayr 1973a,b) like the freedom of unlimited
reproduction and freedom of movement. Mayr pointed out that all primitive cultures
have developed population control, pre-natal or post-natal control measures.
Some form of birth-control is required. Overpopulation is the core problem which
faces mankind and a change in attitude toward family size is needed. Voluntary