Evolution and Theodicy

“Why is there evil in the world?” This question has been asked by philosophers and theologians and ordinary men and women for millennia. Today scientists, particularly evolutionary biologists, neuroscientists, and evolutionary/neuropsychologists have joined the effort to explain evil: why do people indulge in violence, cheating, lies, harassment, and so on. There is no need here to itemize all the behaviors that can be labeled evil. What matters is the question of “why?”

The question of “why is there evil in the world?” assumes the premise that evil is abnormal while good however defined) is normal—the abnorm vs. the norm, if you will. Goodness is the natural state of man, the original condition, and evil is something imposed on or inserted into the world from some external, malevolent source. In Genesis, God created the world and pronounced it good; then Adam and Eve succumbed to the temptations of the Serpent and brought evil and therefore death into the world (thus, death is a manifestation of evil, immortality the natural state of good). Unfortunately, the Bible does not adequately account for the existence of the Serpent or Satan, so it was left to Milton to fill in the story. Gnostics, Manicheans, and others posited the existence of two deities, one good and the other evil, and constructed a vision of a cosmic struggle between light and darkness that would culminate in the triumph of good—a concept that filtered into Christian eschatology. The fact that Christian tradition sees the end times as a restoration to a state of Adamic or Edenic innocence underscores the notion that goodness is the natural, default state of man and the cosmos.

Contemporary secular culture has not escaped this notion of the primeval innocence of man. It has simply relocated Eden to the African savannah. When mankind was still at the hunter-gatherer stage, so the story goes, people lived in naked or near-naked innocence; they lived in egalitarian peace with their fellows and in harmony with nature. Alas, with the invention of agriculture and the consequent development of cities and civilizations, egalitarianism gave way to greed, social hierarchies, war, imperialism, slavery, patriarchy, all the factors that cause people to engage in violence, oppression, materialism, and so on; further, these faults of civilizations caused the oppressed to engage in violence, theft, slovenliness, and other sins. Laws and punishments and other means of control and suppression were instituted to keep the louts in their place. Many people believe that to restore the lost innocence of our hunter-gatherer origins, we must return to the land, re-engage with nature, adopt a paleo diet, restructure society according to matriarchal and/or socialist principles, and so on. Many people (some the same, some different from the back-to-nature theorists) envision a utopian future in which globalization, or digitization, or general good feeling will restore harmony and peace to the whole world.

Not too surprisingly, many scientists join in this vision of a secular peaceable kingdom. Not a few evolutionary biologists maintain that human beings are evolutionarily adapted to life on the savannah, not to life in massive cities, and that the decline in the health, intelligence, and height of our civilized ancestors can be blamed on the negative effects of a change in diet brought on by agriculture (too much grain, not enough wild meat and less variety of plants) and by the opportunities for diseases of various kinds to colonize human beings too closely crowded together in cities and too readily exposed to exotic pathogens spread along burgeoning trade routes. Crowding and competition lead to violent behaviors as well.

Thus, whether religious or secular, the explanations of evil generally boil down to this: that human beings are by nature good, and that evil is externally imposed on otherwise good people; and that if circumstances could be changed (through education, redistribution of wealth, exercise, diet, early childhood interventions, etc.), our natural goodness would reassert itself. Of course, there are some who believe that evil behavior has a genetic component, that certain mutations or genetic defects are to blame for psychopaths, rapists, and so on, but again these genetic defects are seen as abnormalities that could be managed by various eugenic interventions, from gene or hormone therapies to locking up excessively aggressive males to ensure they don’t breed and pass on their defects to future generations.

Thus it is that in general we are unable to shake off the belief that good is the norm and evil is the abnorm, whether we are religious or secular, scientists or philosophers, creationists or Darwinists. But if we take Darwinism seriously we have to admit that “evil” is the norm and that “good” is the abnorm—nature is red in tooth and claw, and all of the evil that men and women do is also found in other organisms; in fact, we can say that the “evil” done by other organisms long precedes the evil that men do, and we can also say, based on archaeological and anthropological evidence, that men have been doing evil since the very beginning of the human line. In other words, there never was an Eden, never a Noble Savage, never a long-ago Golden Age from which we have fallen or declined—and nor therefore is there any prospect of an imminent or future Utopia or Millennial Kingdom that will restore mankind to its true nature because there is nothing to restore.

The evolutionary function of “evil” is summarized in the term “natural selection”: the process by which death winnows out the less fit from the chance to reproduce (natural selection works on the average, meaning of course that some who are fit die before they can reproduce and some of the unfit survive long enough to produce some offspring, but on average fitness is favored). Death, usually by violence (eat, and then be eaten), is necessary to the workings of Darwinian evolution. An example: When a lion or pair of lions defeat an older pride lion and take over his pride, they kill the cubs of the defeated male, which has the effect of bringing the lionesses back into heat so that the new males can mate with them and produce their own offspring; their task is then to keep control of the pride long enough for their own cubs to reach reproductive maturity. Among lions, such infanticide raises no moral questions, whereas among humans it does.

There is no problem of evil but rather the problem of good: not why is there “evil” but rather why is there “good”? Why do human beings consider acts like infanticide to be morally evil while lions do not? Why do we have morality at all? I believe that morality is an invention, a creation of human thought, not an instinct. It is one of the most important creations of the human mind, at least as great as the usually cited examples of human creativity (art, literature, science, etc.), if not greater considering how much harder won it is than its nearer competitors, and how much harder it is to maintain. Because “good” is not natural, it is always vulnerable to being overwhelmed by “evil,” which is natural: Peace crumbles into war; restraint gives way to impulse, holism gives way to particularism, agape gives way to narcissism, love to lust, truth to lie, tolerance to hate. War, particularism, narcissism, etc., protect the self of the person and the tribe, one’s own gene pool so to speak, just as the lion kills his competitor’s cubs to ensure the survival of his own. We do not need to think very hard about doing evil; we do need to think hard about what is good and how to do it. It is something that every generation must relearn and rethink, especially in times of great stress.

It appears that we are in such a time today. Various stressors, the economy, the climate, overpopulation and mass migrations, religious conflict amid the dregs of moribund empires, are pushing the relationship of the tribes versus the whole out of balance, and the temptations are to put up walls, dig trenches, draw up battle lines, and find someone other than ourselves to blame for our dilemmas. A war of all against all is not totally out of the question, and it may be that such a war or wars will eventuate in a classic Darwinian victory for one group over another—but history (rather than evolution) tells us that such a victory is often less Darwinian than Pyrrhic.

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