1. Life is Competition
Competition is not only the life of trade, but it is also the trade of life— peaceful when food abounds, violent when the mouths outrun the food. Animals eat one another without qualm; civilized men consume one another by due process of law. Co-operation is real, and increases with social development, but mostly because it is a tool and form of competition; we co-operate in our group— our family, community, club, church, party, “race,” or nation— in order to strengthen our group in its competition with other groups. Competing groups have the qualities of competing individuals: acquisitiveness, pugnacity, partisanship, pride. Our states, being ourselves multiplied, are what we are; they write our natures in bolder type and do our good and evil on an elephantine scale. We are acquisitive, greedy, and pugnacious because our blood remembers millenniums through which our forebears had to chase and fight and kill in order to survive, and had to eat to their gastric capacity for fear they should not soon capture another feast. War is a nation’s way of eating. It promotes co-operation because it is the ultimate form of competition. Until our states become members of a large and effectively protective group they will continue to act like individuals and families in the hunting stage.
2. Life is Selection
In the competition for food or mates or power some organisms succeed and some fail. In the struggle for existence some individuals are better equipped than others to meet the tests of survival. … Nature loves difference as the necessary material of selection and evolution; identical twins differ in a hundred ways, and no two peas are alike.
Inequality is not only natural and inborn, it grows with the complexity of civilization. Hereditary inequalities breed social and artificial inequalities; every invention or discovery is made or seized by the exceptional individual, and makes the strong stronger, the weak relatively weaker, than before. Economic development specializes functions, differentiates abilities, and makes men unequally valuable to their group. If we knew our fellow men thoroughly we could select thirty per cent of them whose combined ability would equal that of all the rest. Life and history do precisely that, with a sublime injustice reminiscent of Calvin’s God.
Nature smiles at the union of freedom and equality in our utopias. For freedom and equality are sworn and everlasting enemies, and when one prevails the other dies. Leave men free, and their natural inequalities will multiply almost geometrically, as in England and America in the nineteenth century under laissez-faire. To check the growth of inequality, liberty must be sacrificed, as in Russia after 1917. Even when repressed, inequality grows; only the man who is below the average in economic ability desires equality; those who are conscious of superior ability desire freedom; and in the end superior ability has its way. Utopias of equality are biologically doomed, and the best that the amiable philosopher can hope for is an approximate equality of legal justice and educational opportunity.
3. Life must Breed
Nature has no use for organisms, variations, or groups that cannot reproduce abundantly. She has a passion for quantity as prerequisite to the selection of quality; she likes large litters, and relishes the struggle that picks the surviving few; doubtless she looks on approvingly at the upstream race of a thousand sperms to fertilize one ovum. She is more interested in the species than in the individual, and makes little difference between civilization and barbarism. She does not care that a high birth rate has usually accompanied a culturally low civilization, and a low birth rate a civilization culturally high; and she (here meaning Nature as the process of birth, variation, competition, selection, and survival) sees to it that a nation with a low birth rate shall be periodically chastened by some more virile and fertile group. … If the human brood is too numerous for the food supply, Nature has three agents for restoring the balance: famine, pestilence, and war.
In a famous Essay on Population (1798) Thomas Malthus explained that without these periodic checks the birth rate would so far exceed the death rate that the multiplication of mouths would nullify any increase in the production of food. Though he was a clergyman and a man of good will, Malthus pointed out that the issuance of relief funds or supplies to the poor encouraged them to marry early and breed improvidently, making the problem worse. In a second edition (1803) he advised abstention from coitus except for reproduction, but he refused to approve other methods of birth control. Having little hope of acceptance for this counsel of sanctity, he predicted that the balance between mouths and food would be maintained in the future, as in the past, by famine, pestilence, and war.
While this argument seems lost on the present generation, there is a limit to the fertility of the soil. “Every advance,” the Durants write, “is sooner or later canceled by the excess of births over deaths; and meanwhile medicine, sanitation, and charity nullify selection by keeping the unfit alive to multiply their like.”
To which hope replies: the advances of industry, urbanization, education, and standards of living, in countries that now endanger the world by their fertility, will probably have the same effect there, in reducing the birth rate, as they have had in Europe and North America. Until that equilibrium of production and reproduction comes it will be a counsel of humanity to disseminate the knowledge and means of contraception. Ideally parentage should be a privilege of health, not a by-product of sexual agitation.Source: https://fs.blog/2015/08/will-durant-the-three-lessons-of-biological-history/