The wide and deep dysfunction of inequality

Is social inequality merely something to be ashamed of, or does it bring ruin upon a society? I just finished reading a book review of The Spirit Level: Why More Equal Societies Almost Always Do Better (2009). This book by Richard Wilkinson and Kate Pickett was reviewed in the April 30, 2009 edition of Nature (available online only to subscribers). The reviewer was Michael Sargent, a developmental biologist. The Wilkinson/Pickett book explores the social consequences of income inequality.

Using statistics from reputable independent sources, they compare indices of health and social development in 23 of the world's richest nations and in the individual US states. Their striking conclusion is that the societies that do best for their citizens are those with the narrowest income differentials-such as Japan and the Nordic countries and the US state of New Hampshire. The most unequal-the United States as a whole, the United Kingdom and Portugal do worst. Many measures of the quality of life, including life expectancy, are correlated with the degree of economic equality in each country.

Here's the elephant in the political room: there is nothing in the Republican platform to address this damage being inflicted upon society. Quite the opposite: the Republican platform has continually stoke a wild unregulated capitalistic engine that disproportionately rewards some at the expense of others. What kind of damage is caused by this widespread disparity? You name it:

Problems such as mental illness, obesity, cardiovascular disease, unwillingness to engage with education, misuse of illegal and prescription drugs, teenage pregnancy, lack of social mobility and neglect of child welfare increase with greater inequality. Violence, from murder to the bullying of children in school follows the same pattern. These trends are tied up with the issues of trust: the authors chart a profound decline in trust and United States from the 1960s to the present, which matches rising inequality during the long Republican ascendancy.

The authors go so far as to suggest a local hardwired biological mechanism: neuroendocrinological stress. The perception that others are reveling in the good life at one's expense undermines self-esteem and releases the hormone cortisol which causes stress, accompanied by high blood pressure and high blood sugar levels. The cortisol overwhelms hormones, such as oxytocin, that are critical for trust-building. The damaging effect of long-term cortisol has been well-studied and established in other animals. In some experiments, monkeys that were chronically shoved to the bottom of a wide social hierarchy "are more inclined to self medicate with cocaine, if given the opportunity." This article give me yet more evidence that we would be often better off to relinquish much of our judgmentalism and to reconceptualize morality as an aspect of ecology.

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The not-simple question of defining “species”?

There are a lot of simple things out there that aren't really simple once you start trying to understand and explain them. The concept of "species" is one of those non-simple concepts. I had assumed that I had a good gut understanding of "species" until I read an article called "Speciation," by Andrew P. Hendry, published in the March 12, 2009 edition of Nature (available online only to subscribers). Hendry suggests that the term "species" as a technical classification in the field of biology is "ambiguous and amorphous." He starts by quoting Darwin, from on the origin of species: In short, we shall have to treat species in the same manner as those naturalists treat genera, who admit that genera are merrily artificial combinations made for convenience. This may not be a cheering prospect; but we shall at least be free from the vain search for the undiscovered and undiscoverable essence of the term species. Hendry suggests that modern biological research has proved Darwin. No universal easily applicable concept of "species" exists; instead, more than two dozen approaches exist with regard to "species." The most common version is the "biological species concept" (BSC). This definition holds that species are "groups of actually or potentially interbreeding individuals that are reproductively isolated from other such groups (that is, they exchange few genes). Hendry elaborates: The BSC is sometimes interpreted to imply the extreme situation where two groups are separate species only when successful hybrids cannot ever be produced-and any two such groups certainly are separate species. But many other groups that are widely accepted to represent separate species frequently violate the strict criteria; for example, some estimates hold that 25% of all plant species and 10% of all animal species hybridize successfully with at least one other species. Probably for this reason, the BSC is often relaxed to the point that different groups are considered separate species if they can maintain their genetic integrity and nature. This more useful, albeit more ambiguous, criterion allows for some genetic exchange (gene flow) between species as long as they do not become homogenized. Hendry then goes on to discuss various challenges to BSC.

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Should science study race and IQ?

Should science study race and IQ? A recent article in Nature ("Should scientists study race and IQ") says yes, as long as the research is done carefully and kept free of outside influence and premature application by social scientists and politicians. Science did not give rise to bigotry. After all, scientific studies of race and IQ began in relatively modern times, only after long centuries of "pernicious folk-theories of racial and gender inferiority predated scientific studies." The authors believe that first-rate scientific research will, in the end, dispel much of the racial bigotry that still exists.

Some scientists hold more 'acceptable' views, ourselves included. We think racial and gender differences in IQ are not innate but instead reflect environmental challenges. Although we endorse this view, plenty of scholars remain unpersuaded. Whereas our 'politically correct' work garners us praise, speaking invitations and book contracts, challengers are demeaned, ostracized and occasionally threatened with tenure revocation.

Acts of censure edge close to Lysenkoism. They also do a disservice to science. When dissenters' positions are prevented exposure in high-impact journals and excluded from conferences, the dominant side goes unchallenged, and eventually its rationale is forgotten, forestalling the evolution of crucial ideas.

I am sympathetic to the need to for scientists to carefully examine everything, no exceptions. I'm concerned, though, that we need to look extra-closely at the concept of "race," which I consider to be virtually useless in daily matters. Nor should we allow the simplistic concept of "IQ" to serve as a variable, given much more expansive ways to measure intelligence (see, for example this post on Howard Gardner's work). For more on the dangers of misusing "IQ," see Steven J. Gould's 1996 book, "The Mismeasure of Man."

In sum, we should do good science and I believe that good science would suffocate bigotry. The article points out several examples of this. Good science should be done on only after kicking out the clumsy, pernicious concepts of "race" and "IQ," reframing the debate as the relationship between fine-grained genotypic variation and competence in each of the many ways in which humans display competence. Because genotypic variation within "races" is at least as wide as genotypic variation among "races," a meaningful scientific exploration would not amount to a simplistic survey of how people with different colors of skin do on standardized intelligence tests. That would not be good science. Good science will always take into account the convoluted ever-changing environment, and that is not easy to do when we are dealing with basic concepts that are vague.

I'm not convinced that we are prepared to begin the necessary research on this general topic, because too many of us, including many well-trained scientists, have not done their ontological homework (consider the incoherent and clumsy stumblings of DNA co-discoverer James Watson, described in the article). Are "race" and "IQ" useful constructs with which to do this sort of research? Time will tell if we are intelligent enough to sharpen our constructs before running off to demonstrate our "truths."

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The language of science is always so amazingly precise . . . except when it isn’t

The language of science is always so amazingly precise . . . except when it isn't. Consider, for example, the word "life." Scientists have long struggled to determine exactly what qualifies as "life." For instance, are viruses “alive?” In the October 23, 2008 edition of Nature (available only to subscribers online), an article titled "Disputed Definitions" considers other often-used disputed terms. The article is divided into sections written by specialists from the relevant disciplines. The subtitle of the article is "Nature goes in search of the terms that get scientists most worked up." Consider how often you encounter the following disputed terms. Consider "paradigm shift," made popular by Thomas Kuhn in his often-cited 1962 book, The Structure of Scientific Revolutions. Kuhn argued against the then-popular view that science marched incrementally toward the truth. Sometimes, "normal science" doesn't explain all of the phenomenon, straining a prevailing scientific theory. If the strain of accommodating evidence is great enough "eventually some new science comes along and overturns the previous consensus. Voila, a ‘paradigm shift.’" The often-used term "paradigm shift" is used in at least two ways, however. In its broad sense it encompasses the "entire constellation of beliefs, values, techniques and so on shared by the members of a given community." In the narrow sense, it refers to "concrete puzzle-solutions." Another often-debated (and currently fashionable) term is "epigenetic."

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