But researchers have repeatedly noted a variant on the gene, DRD-7R, seems highly correlated with history's risk-takers: people who are eager to explore new places and drugs, try new relationships, including sexual ones. They seem more eager to try new foods and ideas. They seek change and adventure and they were the ones who lit out for the frontier, the new territory. In non-human animals the maverick gene DRD-7R relates to more exploration of territory and novelty-seeking. In humans it's also related to ADHD. Chuaseng Chen of UC-Irvine has done research showing the DRD-7Rs are found more concentrated in migratory cultures than in settled ones. Other research suggests that DRD-7Rs wither in settled cultures: they need a cultural outlet for their expression of restlessness and neophilia.
South Pole. Harrowing! Shackleton is the second
from the left.
But it's not that simple: the macro-version of the gene story here is explained in Dobbs's article by evolution and population geneticist Kenneth Dodd of Yale, who was part of the team that first isolated the DRD-7R variant 20 years ago. He says the picture is far more complex than one gene variant giving rise to the various Ages of Exploration. There must be a group of genes involved, and furthermore: for the pioneering types to do their thing, the culture needs to have produced tools and incorporated other traits for the novelty-seekers first, which has led to this macro picture of human innovation and exploration: DRD-7R is an exciting feature in the story of human derring-do, but we first needed genes that built limbs and brains like we have! If you're going to be the first to mount an expedition to walk out of the known territory and over those hills in the distance to see what other tribes may live there, you needed long legs (like we have) and hips configured and conducive to long walks (like we have). It helps to have dextrous hands to grasp and manipulate tools (like we have), and it no doubt helped to have a very large but slow-growing brain that spent a lot of time imagining possible behaviors and playing games between 3-18 years old. (That's all of us, virtually.) As Dobbs writes, "Our conceptual imagination greatly magnifies the effect of our mobility and dexterity, which in turn stirs our imagination further." Feedback loops inside of feedback loops, churning and seeking, spreading information and firing more imaginations.
But read the article if you haven't already. You'll get accounts of Captain Cook and Ernest Shackleton, mutant genes for tolerating lactose, and pioneering Quebec logging communities. And what was most fascinating to me: the latest research on how people who live on all those tiny islands in the South Pacific got there. I was used to reading Out of Africa stories that headed north and "made a left" toward southern Europe...probably because of my ego? That would be my ancestors's earliest route out of Africa. But others made a right, and that has made all the difference.
II. In May of 2013 a study in Psychological Science appeared, conducted by researchers at Aarhus University in Denmark and UC Santa Barbara, which studied attitudes about redistribution of wealth among men in Denmark, Unistat, and Argentina, all of which have welfare systems very different from each other. A high correlation was found between men with strong upper body strength who disliked redistributive schemes (welfare ideas) and men with less upper body strength, who favored more redistribution. The researchers think there may be something quite ancient (and unconscious?) in political ideology. When I read the piece I realized I had intuited their findings a long time ago, but it was only intuition. John Tooby and Leda Cosmides were involved in the study, and I still find their book The Adapted Mind most interesting among the books that Stephen Jay Gould charged were "Darwinian Fundamentalism." An earlier version of this study appeared in late 2012, and Natasha Lennard, one of writers at Salon that I find not-execrable, articulated my thinking fairly accurately HERE.
disagreement over Kant led to a shooting
III. Last September, a story appeared out of southern Russia which appealed to a dank corner of my own sense of mordant humor: two guys in their twenties were waiting in line for beer at an outdoor event in a beautiful city, Rostov-on-Don. The topic of Immanuel Kant came up and there was a fierce disagreement over some aspect of the philosopher well-known for his writings on ethics and a universal morality within humankind. Things escalated and one guy shot the other in the head with an air gun, sending him to the hospital but not killing him. The assailant faces 20 years, and the author of this brief article suggests 20 years is a long time to better get to know Kant's ideas about ethics and morality. The short piece is HERE.
IV. So there was apparently this star male philosophy professor who seduced a beautiful and brilliant student. Rumors and gossip raged, then she began to show her pregnancy. It was a huge scandal, and the student's uncle's anger was boiling at the professor. The professor thought the best thing to do would be to marry the student. She was against this. But they did anyway, in secret. The results of improprieties around sex were so scandalous the professor hid his new bride in a nunnery. Then the uncle had some thugs break in to the professor's house and cut off his penis while he was sleeping; an earlier version of Bobbitizing a guy. (The most unkindest cut of all. But of course I'm horribly, clangingly biased.) The professor, now a eunuch, took up a life in a monastery. He and his wife exchanged letters for the rest of their lives and these letters have kept scholars busy ever since.
You may have heard of the professor and his student: they were Abelard and Heloise, and the action took place 900 years ago. I mention it because I enjoyed reading this book review by Barbara Newman of a new edition of versions of the letters. I hadn't known about dificilio lectio, which says, when faced with anomalous and competing versions of the "same" text that had been copied by hand by scribes, choose the "more difficult" one, because it's more likely to be authentic. This seems like a proto-inchoate intuition about information theory, in which longer messages, when passed from person to person via memory, get shorter.
I find it very intriguing that Heloise may have been a sort of 21st century feminist, according to one reading of translations of her letters.
