Altruism, Egoism, and Genetic Fitness: Economics and Sociobiology

ECONOMISTS generally take tastes as given and work out consequences of changes in prices, incomes, and other variables under assumption that tastes do not change. When pressed, either they engage in ad hoc theorizing or they explicitly delegate discussion of tastes to sociologist, psychologist, or anthropologist. Unfortunately, these disciplines have not developed much in way of systematic usable knowledge about tastes. Although economists have been reluctant to discuss systematically changes in structure of tastes, they have long relied on assumptions about basic and enduring properties of tastes. Self-interest is assumed to dominate all other motives,' with a prominent place also assigned to benevolence toward children2 (and occasionally others), and with self-interest partly dependent on distinction and other aspects of one's position in society.3 The dominance of self-interest and persistence of some benevolence have usually been explained by nature, or an equivalent evasion of problem. The development of modern biology since mid-nineteenth century and of population genetics in twentieth century made clear that is only beginning, not end of answer. The enduring traits of human (and animal) nature presumably were genetically selected under very different physical environments and social arrangements as life on earth evolved during millions of years. It is not difficult to understand why self-interest has high survival value under very different circumstances,4 but why should altruistic behavior, sometimes observed among animals as well as human beings, also survive? This kind of question has been asked by some geneticists and other biologists especially during last two decades. Their work has recently been christened sociI For example, Adam Smith said, We are not ready to suspect any person of being defective in selfishness [9, 1969, p. 446], and it is not from benevolence of butcher, brewer, or baker, that we expect our dinner, but from their regard to their own interest [10, 1937, p. 14]. 2According to Alfred Marshall, . . men labor and save chiefly for sake of their families and not for themselves [6, 1920, p. 228]. 3Nassau Senior said, the desire for distinction . . . may be pronounced to be most powerful of human passions [8, 1938, p. 12]. 4Ronald Coase argues convincingly that Adam Smith, especially in his Moral Sentiments, was groping toward an explanation of importance of selfinterest in terms of its contribution to viable social and economic arrangements (see Coase [5, 1976]).