John Michael Greer: "Taking Evolution Seriously"

“Applying an ecological concept to human social systems always takes tinkering, but there are good reasons to accept the idea that societies are capable of evolution; like populations of other living things, human communities face pressures from their environments, and adapt or perish in response. Here again, though, the evolutionary process moves outward in all directions rather than ascending an imaginary hierarchy of levels. Hunter-gatherer systems seem to have been the original form of human society, but other forms branched off as adaptations opened doors to possibilities that were likely as appealing at the time as the bug-filled night sky must have been to the first clumsily flapping proto-bats.

Where large herbivores could be tamed, therefore, nomadic herding societies came into being; where many food plants could be raised in intensive gardens, tribal horticultural societies were born; where extensive fields of seed-bearing grasses offered the best option for survival, agrarian societies took shape. As it turned out, grains could be bred to yield large surpluses that could be transported and stored, and so the agrarian system opened the door to large-scale divisions of labor and the rise of cities. These in turn made complex material culture possible, and ultimately drove the creation of the machines that broke into the Earth's stockpiles of fossil carbon and gave the modern world its three centuries of exuberance.

Thus industrial society is not "more evolved" than other societies, for for that matter "less evolved." It was simply the most successful adaptation to the evolutionary pressures that opened up once fossil fuel energy had been tapped, and it outcompeted other systems in something of the same way that an invasive exotic outcompetes less robust native organisms. As fossil fuels deplete and climate change unfolds, the balance of evolutionary pressures is shifting, and as the new reality of limits takes hold, selection will favor those systems that are better adapted to the new ecological constraints of global climate instability, energy scarcity, and resource shortage.

The fact that those new systems are better adapted to new realities, however, does not free them from the human condition. This is where the rubber meets the road, because the people who ask me about the prospects of a new evolutionary level are rarely asking whether the societies of the future will be better adapted to an environment of resource scarcity. They are generally asking whether societies on the other side of an imagined evolutionary leap will be free from problems such as poverty, war, and environmental destruction.

Just as bats faced the same experiences of hunger, social squabbles, and the unfriendly attentions of predators as their ancestors, the societies that took up industrialism experienced poverty, war, and environmental destruction just like earlier societies, and it's hard to think of a good reason why the new societies that emerge in response to the evolutionary pressures of the deindustrial age should be exempt from the same troubles. Evolutionary adaptations can make things easier for living things - plenty of predators in the Eocene must have been discomfited when bats evolved the ability to flutter away to safety - but no living thing is exempt from the balances of the natural world. It's a mistake, in other words, to see evolution as a movement toward Utopia.

When I've tried to explain any of the above in public, though, someone - and it's not always the same someone who asked the original question - usually insists that this may be how biological evolution works, but spiritual evolution is different. Some of my readers just now may have come up with the same objection. All I can say in response is I know of none of the world's great spiritual traditions that would approve the claim that people living extravagant lifestyles of wealth and privilege - this is, after all, a fair description of life in modern industrial societies from the standpoint of the rest of human experience - can expect a sudden leap to an even more comfortable and convenient life, just because they happen to want it, and would find it a useful way to avoid dealing with the consequences of their own shortsighted choices.

This may seem unduly harsh. Still, the notion that an evolutionary leap will extract us from the mess we've made for ourselves is as much a distortion of the realities of the evolutionary process as any Social Darwinist screed. If people want to believe that a miracle will rescue them from the predicament of industrial society, they have every right to their faith, but it would confuse communication a little less to call it a miracle, instead of trying to wrap it in the borrowed prestige of Darwin's theory. Perhaps it's the bias instilled by my own Druid faith, furthermore, but it seems to me that if we are going to use evolution as a metaphor, we need to start by taking evolution seriously, rather than imposing our own fantasies on the very different stories that nature is telling us.”

- John Michael Greer, http://www.silverbearcafe.com/private/12.08/evolution.html