Problems of Evolutionary Ethics
Evolutionary ethics is a type of ethical theory according to which morality is rooted in
human nature. Based on natural science concepts, evolutionary ethics explains the
origin of character as developing a necessary mechanism that arises in evolution. On
this basis, the normative principle of morality is formulated: what contributes to life in
its most complete expressions is morally positive.
McQuilkin and Copan raise several important issues about evolutionary ethics in
Chapter 11. Based on this theory, it can be concluded that if one or another aspect of
human behavior follows from evolutionary patterns, this behavior has thus received
an evolutionary justification[1]. However, not all parts of emotions and morals have
an evolutionary explanation, for example, feelings of hostility towards people from
other cultures, that are positive and correct[2]. In addition, the disadvantage of the
evolutionary theory is that moral and ethical norms cannot be determined only to a
biological degree[3]. This is because cultural and social evolution is immeasurably
important in shaping these phenomena. i
McQuilkin and Copan do not overstate the case when noting these problems. Not all
the emotional and behavioral stereotypes that contributed to the Stone Age hunter
genes spread are optimal for a modern civilized person[4]. In particular, according to
the theory of evolutionary ethics, man has an innate tendency to divide people into
relatives and strangers, and to feel disgust and dislike for the second group[5]. This is
not the model of morality that should be imitated today. i
In my opinion, evolutionary ethics is not compatible with the belief in God as the basis
of ethics. Evolutionary ethics justifies the egoistic motivation of man, the cult of
individualism, progressive alienation, cruelty, and aggressiveness in conditions where
it is necessary for survival. For a Christian, the manifestations of cruelty cannot be
justified because one of the central commandments of Christianity is to respond to
evil not with violence, but with good. i i
1. Robertson McQuilkin, “The Duty Ethic, Evolutionary Ethics, and God as the
Foundation for Morality,” in
An Introduction to Biblical Ethics: Walking in the
Way of Wisdom
, ed. Paul Copan (Illinois: IVP Academic, 2014), 180.
2. John Lemos, " On the Compatibility of Evolutionary Biology and Theism,"
European Journal for Philosophy of Religion
12, no. 3 (2020): 20.
3. Michael Klenk, “Objectivist Conditions for Defeat and Evolutionary
Debunking Arguments,”
Ratio
32, no. 4 (2019): 254.
4. Ibid., 181.
5. Andrew Thomas-Clapp and Daniel Brannan, “Evolutionary Ethics and
Christian Stewardship,”
European Journal of Science and Theology
14, no. 2
(2018): 27.
