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Culture War Roundup for the week of June 26, 2023

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Gregory Clark published The Inheritance of Social Status: England, 1600-2022. You can find breakdowns of the results and methodology by geneticist Alexander Young and Cremieux in Twitter threads. The main takeaway is that a model of genetic inheritance and assortative mating nearly perfectly explains social status across nine different measures.

This builds on previous findings that dramatic changes in social structure or wealth transfers are often only temporary setbacks for elite families. In China, the Cultural Revolution, perhaps the single biggest upheaval in social structure and wealth redistribution in human history, saw the pre-communist elite families spend one generation below median income/education before outearning and outlearning other households by 16% and 11%, respectively, in the second generation. A similar phenomenon is seen in the American South following the Civil War, where it took antebellum elite families one generation to regain equal footing, with the second generation surpassing their counterparts in income and education.

Critics of the hereditarian hypothesis have posted critiques of the study, but, to my knowledge, no clear alternative hypotheses or explanations for the genetic model fitting basically perfectly.

It’s fascinating that even Turkheimer, one of the most prominent anti-HBD academics in this debate (and one of the most prominent academics in the space in general) barely gets 30-40 retweets in his commentary on a huge paper like this. It kind of shows how, even on the anti-hereditarian side, academic opinions don’t really matter. Sure, Vox might quote Turkheimer in an article on why group genetic differences are supposedly bullshit, but his views have nothing to do with why the article was written, they could be omitted or he could have never replied to their email and the article, save for the quote, would have been exactly the same. Turkheimer is useful to bolster the ‘mainstream’ narrative, but his role is narrow.

Arguing for hereditarianism is like being an economist in the Soviet Union in 1950 and arguing, using complex economic models and a lot of math and comparative data, that free markets could be better than centrally planned economies. The amount of data you have is completely irrelevant; your faculty peers of the establishment position might halfheartedly attempt a rebuttal as an intellectual exercise, but in truth everyone knows that the reason your paper isn’t going to lead to any big policy debate is because the Party has its ideology and intends to keep it and, most importantly, does not justify its maintenance of the current system on the grounds of an ongoing scientific enquiry. Marx and Lenin performed the scientific analysis, by definition socialism follows capitalism, by definition a reversal is undesirable and morally and thus politically wrong.

Likewise in this case. The right has the strange idea that progressive universalism, perhaps because the scientific revolution was coterminous with the emergence of many liberal ideas, is grounded in some kind of (flawed or misguided) scientific analysis. Certainly it has aspirations to that effect. But progressivism as ideology was never founded on ‘science’, it was founded on feeling and on sentiment, and so no scientific evidence can challenge it.

The analogy falls short of conveying the rich irony of reality because, as Faulkner said, «The past is never dead. It's not even past» Or Panasenkov: «It's the same slogans; moreover, it's even the same people». Nothing has changed since the 1950s; piling new deboonks on a doctrine unshaken by the fall of Lysenkoism is an exercise in futility.

Obligatory Maynard Smith:

Why is it that Hamilton, having had the sort of essential notion, really ran with it, really made it an important part of our biological understanding, whereas Haldane had the notion and did nothing with it, I understood the notion and did nothing with it?

And I do think I have to put it down to some extent to political and ideological commitment. Hamilton had the advantage over us in a sense, a) that he was passionately interested in social insects and knew something about them and wanted to explain them. He saw them as a problem to be explained. And he had clearly no reluctance in his mind about the idea that notions about the evolution of altruism in social insects might possibly have a relevance to humans. Neither Haldane, nor I, knew anything much about social insects at that time, though Haldane did become interested in them later.

But more importantly, we at that time – and we're now talking about '56, '57 I suppose when we were discussing this idea – if you look at it in the context of where Haldane publishes it in an article in New Biology, it's very much in the context of trying to understand human behaviour and human altruism and people going out and winning the VC or joining monasteries or what you will.

And neither he nor I at that stage were at all willing to entertain the notion that such behaviour would be anything other than culturally determined and influenced. We were, I think, very reluctant, as Marxists would be, to admit that anything genetic might influence human behaviour. And I think that it wasn't– we didn't say consciously to ourselves «this would be un-Marxist so we won't do it». I mean, that's not the way that the mind works. But I think it was a path that our minds were not, so to speak, prepared to go down in a quite almost unconscious sense, whereas Bill was very prepared to go down it. And he also had the natural history background and knowledge to enable him to go down it, which we both lacked.

And so what I'm really trying to say is that to make big breaks in science, which Hamilton did, it's not enough to have the technical understanding of some technical point. You've got to have the… it's got to fit in with your world view that you should pursue this road. And I don't think it did for Haldane and myself at that time. It would have done later.

Maynard Smith, of course, was the archetypal Anglo communist professor; but also a genuine intellectual, capable at least in principle of deep self-reflexion and contemplation of ideas (this is clear enough in how he speaks). Most scholars continuing the good fight against bigoted facts today are social – indeed, oversocialized – insects in comparison. Like this. «If U get eugenic, i'll fight U.»