The Hajnal Line and Gene-Culture Coevolution in Northwest Europe

P. Frost
{"title":"The Hajnal Line and Gene-Culture Coevolution in Northwest Europe","authors":"P. Frost","doi":"10.4236/AA.2017.73011","DOIUrl":null,"url":null,"abstract":"North and west of a line running from Trieste to St. Petersburg, social relations have long conformed to the Western European Marriage Pattern, i.e., men and women marry relatively late; many people never marry; children usually leave the nuclear family to form new households, and households often have non-kin members. This pattern goes back at least to the thirteenth century and perhaps to prehistoric times. I argue that this environment of weaker kinship caused northwest Europeans to create communities based on shared moral rules, rather than shared kinship. Community members enforced these rules by monitoring not only the behavior of other members but also their own behavior and even their own thoughts. Initially, this new mindset did not have a genetic basis. Individuals acquired it within the bounds of phenotypic plasticity. Over time, however, a genetic basis would have developed through the survival and reproduction of individuals who were better at being socially independent, at obeying universal rules, at monitoring other community members, and at self-monitoring, self-judging, and self-punishing. These psychological adaptations—independent social orientation, universal rule adherence, affective empathy, guilt proneness—are moderately to highly heritable. Although they are complex, they required only minor evolutionary changes to evolve out of mechanisms that were already present but limited to specific behavioral contexts. Affective empathy, for instance, is a species-wide trait but usually confined to relations with close kin, particularly between a mother and her young children. An evolutionary scenario is proposed, and two questions discussed. Are these mental traits too complex to have evolved over a span of 30 to 300 generations? Are they too altruistic to be sustainable?","PeriodicalId":149660,"journal":{"name":"Advances in Anthropology","volume":"87 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2017-07-24","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"3","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Advances in Anthropology","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.4236/AA.2017.73011","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 3

Abstract

North and west of a line running from Trieste to St. Petersburg, social relations have long conformed to the Western European Marriage Pattern, i.e., men and women marry relatively late; many people never marry; children usually leave the nuclear family to form new households, and households often have non-kin members. This pattern goes back at least to the thirteenth century and perhaps to prehistoric times. I argue that this environment of weaker kinship caused northwest Europeans to create communities based on shared moral rules, rather than shared kinship. Community members enforced these rules by monitoring not only the behavior of other members but also their own behavior and even their own thoughts. Initially, this new mindset did not have a genetic basis. Individuals acquired it within the bounds of phenotypic plasticity. Over time, however, a genetic basis would have developed through the survival and reproduction of individuals who were better at being socially independent, at obeying universal rules, at monitoring other community members, and at self-monitoring, self-judging, and self-punishing. These psychological adaptations—independent social orientation, universal rule adherence, affective empathy, guilt proneness—are moderately to highly heritable. Although they are complex, they required only minor evolutionary changes to evolve out of mechanisms that were already present but limited to specific behavioral contexts. Affective empathy, for instance, is a species-wide trait but usually confined to relations with close kin, particularly between a mother and her young children. An evolutionary scenario is proposed, and two questions discussed. Are these mental traits too complex to have evolved over a span of 30 to 300 generations? Are they too altruistic to be sustainable?
西北欧的Hajnal系与基因-文化共同进化
在的里雅斯特至圣彼得堡这条线的北部和西部,社会关系长期遵循西欧的婚姻模式,即男女结婚相对较晚;许多人从未结婚;孩子们通常离开核心家庭去组建新的家庭,而家庭中往往有非亲属成员。这种模式至少可以追溯到13世纪,也许可以追溯到史前时代。我认为,这种亲属关系较弱的环境导致西北欧人建立了基于共同道德规则的社区,而不是基于共同的亲属关系。社区成员不仅通过监视其他成员的行为,还通过监视自己的行为甚至自己的想法来执行这些规则。最初,这种新的思维方式并没有遗传基础。个体在表型可塑性的范围内获得它。然而,随着时间的推移,遗传基础将通过个体的生存和繁殖而发展起来,这些个体更善于社会独立、遵守普遍规则、监督其他社区成员、自我监督、自我判断和自我惩罚。这些心理适应——独立的社会取向、普遍的规则遵守、情感同理心、内疚倾向——是中等到高度遗传的。虽然它们很复杂,但它们只需要微小的进化变化,就能从已经存在但仅限于特定行为背景的机制中进化出来。例如,情感共情是一种物种普遍存在的特征,但通常仅限于近亲之间的关系,尤其是母亲和她年幼的孩子之间。提出了一种进化情景,并讨论了两个问题。这些心理特征是否过于复杂,以至于无法在30到300代的时间内进化?他们是否过于无私而无法持续?
本文章由计算机程序翻译,如有差异,请以英文原文为准。
求助全文
约1分钟内获得全文 求助全文
来源期刊
自引率
0.00%
发文量
0
×
引用
GB/T 7714-2015
复制
MLA
复制
APA
复制
导出至
BibTeX EndNote RefMan NoteFirst NoteExpress
×
提示
您的信息不完整,为了账户安全,请先补充。
现在去补充
×
提示
您因"违规操作"
具体请查看互助需知
我知道了
×
提示
确定
请完成安全验证×
copy
已复制链接
快去分享给好友吧!
我知道了
右上角分享
点击右上角分享
0
联系我们:info@booksci.cn Book学术提供免费学术资源搜索服务,方便国内外学者检索中英文文献。致力于提供最便捷和优质的服务体验。 Copyright © 2023 布克学术 All rights reserved.
京ICP备2023020795号-1
ghs 京公网安备 11010802042870号
Book学术文献互助
Book学术文献互助群
群 号:481959085
Book学术官方微信