ABSTRACT
This book has tried to articulate some basic mechanisms of human nature. In this effort we have tried to avoid the error of brainlessness versus mindlessness (L. Eisenberg 1986). We have in effect tried to advance a psychbiology of mind that is consistent with evolutionary theory. Before offering some personal reflections on the implications of an evolutionary approach to human beings, it may be useful to try to capture some of the essential points covered.
Evolution works as a process of natural selection. For both Darwin and Freud it was the selection of the individual via reproductive (sexual) success that was the prime mover. This concern is mirrored in Freud's emphasis on libido (sexual energy) as the fuel of neurosis. Freudian theory is therefore a drive theory (Greenberg and Mitchell 1983).
Sociobiology, however, has pointed out that individual sexual success does not account for the evolution of altruistic behaviour (kin and reciprocal). From this arises the idea that there have evolved various competencies (e.g. to protect and nurture young, and co-operate) which, with their successful enactment, confer inclusive fitness. This approach accords well with the ideas of Jung who pointed to the repetitive themes of our social life (to be mothered, to relate to peers, to form sexual relations, to become a parent, to grow old and die). Jung suggested that evolution gave rise to special-purpose processing competencies, called archetypes, which enabled humans to enact these roles by rendering such roles meaningful and motivating. However, experience is crucial in determining whether the enactment of these roles becomes positively reinforcing or is to be feared and inhibited.
