From Astrobiology to Astrocivilization

11 July 2015


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Evolutionary Psychology in an Astrobiological Context

Recently I was reading about evolutionary biology and it struck me how it might be possible to place evolutionary psychology in an astrobiological context and thereby formulate a much more comprehensive conception of astrobiology that goes beyond biology narrowly conceived (as well as a much more comprehensive conception of evolutionary psychology). Evolutionary biology itself has gone beyond the strictly biological in the form of evolutionary psychology, which applies the theoretical framework of evolutionary biology to elucidate human nature, human behavior, and human thought. Evolutionary biology has also gone beyond the terrestrial in the form of astrobiology, which applies the theoretical framework of evolutionary biology to elucidate life on Earth in a cosmological context. To join together these extrapolations of biology in an even larger synthesis would provide a impressive point of view.

I cannot mention evolutionary psychology without pausing to acknowledge the controversy of this discipline, and evolutionary biology today has the (nearly) unique status of being disparaged by both the political left and the political right, but my readers will already have guessed where I am likely to stand on this controversy, especially if they have read my Against Natural History, Right and Left. That the tender sensibilities of the politically motivated are offended by the harsh insights of evolutionary psychology ought to be counted in its favor. Here I am reminded of something Foucault said:

“I think I have in fact been situated in most of the squares on the political checkerboard, one after another and sometimes simultaneously: as anarchist, leftist, ostentatious or disguised Marxist, nihilist, explicit or secret anti-Marxist, technocrat in the service of Gaullism, new liberal and so on. An American professor complained that a crypto-Marxist like me was invited in the USA, and I was denounced by the press in Eastern European countries for being an accomplice of the dissidents. None of these descriptions is important by itself; taken together, on the other hand, they mean something. And I must admit that I rather like what they mean.”

Foucault, Michel, “Polemics, Politics and Problematizations,” in Essential Works of Foucault, edited by Paul Rabinow, Vol. 1, “Ethics,” The New Press, 1998.

Being politically denounced in this way from all possible points of view is an admission that the existing framework of thought does not yet have a convenient pigeonhole in which a person or an idea can be placed and then forgotten.

Evolutionary psychology in the context of astrobiology becomes something even more difficult to place than it is at present, although it seems to me like the logical extrapolation of astrobiology placing biology in a cosmological context. I’m not the only one who has been thinking in these terms. About the same time that I started thinking about evolutionary psychology and astrobiology together, I happened across the work of Pauli Laine, who characterizes himself as a cognitive astrobiologist. Laine spoke at the 2013 and 2014 100YSS conferences (I spoke at the 2011 and 2012 100YSS conferences, so we didn’t cross paths).

The psychology of an organism that attains to consciousness will be constrained by the evolutionary history of that organism long before it made the breakthrough the consciousness. (However, it does not follow that the conscious mind is wholly determined by biological processes; this is a distinct thesis and must be separately defended.) The biology of the organism and its species is, in turn, constrained by the biosphere in which that organism evolved. The biosphere is, in turn, constrained by the planet upon which the biosphere emerged; the parameters of the planet are constrained by the protoplanetary disk from which it and its star formed, this protoplanetary disk is in turn constrained by the galactic ecology of its local galaxy, and the galaxy is constrained by the parameters of the universe. We need not assert determinism at any level in this sequence (i.e., we need not assert that any one level of emergent complexity is wholly and exhaustively determined by the preceding level of emergent complexity) in order to acknowledge the role of an earlier state of the universe in constraining a later state of the universe.

Following the above nesting of local constraints within global constraints, the consciousness and psychology of the individual is ultimately constrained by the parameters of the universe. However, these global constraints are relatively weak in comparison to the local constraints, such as the evolutionary history of the species to which the individual organism belongs.

The next step would be to begin the above nested sequence of transitive constraints with civilization, such that civilization is constrained by the minds that produce it, the minds that produce civilization are constrained by the evolutionary history of that organism long before it made the breakthrough the consciousness, and so on. This doesn’t work so neatly, as we can intuitively see that, while civilization is a product of mind, mind is in turn influenced by the civilization it creates, so that mind and civilization are coevolutionary. This is true of the other instances of transitive constraints mentioned. For example, evolutionary biology is constrained by the biosphere, but the biosphere is in its turn influenced by the organisms that emerge within it. This added complexity does not falsify the point I am trying to make, it just means that we have to take more factors into account. It also means that mind may ultimately play a role in the universe that ultimately constrains it, and if civilization expands throughout the cosmos it is easy to see how this could happen.

Elsewhere I have suggested that astrocivilization is civilization understood in a cosmological context, as astrobiology is biology understood in a cosmological context. I have cited the NASA definition of astrobiology as, “…the study of the origin, evolution, distribution, and future of life in the universe,” which invites the parallel formulation of astrocivilization as the study of the origin, evolution, distribution, and future of civilization in the universe. Astrocivilization is the extended conception of civilization that follows from transcending our native geocentrism and formulating a concept of civilization free from anthropocentrism and terrestrial bias (and one way to do this is to follow the Husserlian methodology of thought experiments).

Ultimately, our civilization is constructed gradually and piecemeal from countless individual decisions made by countless individuals, each following the promptings of a mind shaped by a long evolutionary history. This evolutionary history may be pushed back in time to the origins of the universe, and when science is capable of taking us beyond this point, the same evolutionary history will be pushed back even further in time to the antecedents of the observable universe. Somewhat more narrowly, given what I call the Principle of Civilization-Intelligence Covariance, the nature of astrocivilization follows from the nature of evolutionary psychology in a cosmological context.

I could have titled this post, “From Astrophysics to Astrocivilization” rather than “From Astrobiology to Astrocivilization,” because we can employ an even more comprehensive framework than that of astrobiology, according to which astrobiology is derived from astrophysics, and particular examples of evolution, ecology, and selection are local and limited instances of what on the largest scale is galactic ecology. But we still have much work to do in placing evolutionary psychology in an astrobiological context. We can think of this synthesis of evolutionary psychology and astrobiology (or, employing Laine’s term, cognitive astrobiology) as a higher form of naturalism, where “nature” is not our planet alone, but the whole of the cosmos. Naturalism in this sense is something like cosmologism. This would then answer the question, “What comes after naturalism?” That is to say, once contemporary philosophy has exhausted naturalism, what comes next? What comes next is the universe entire, and, after that, the universe beyond the scope of contemporary science.

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Grand Strategy Annex

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