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“The Biology of Tribalism concerns pushes and pulls between populations, which primarily occur due to tradeoffs between inbreeding and outbreeding. Ethnocentrism and other tribalistic personality facets have evolved to influence mate choice and encourage “optimal outbreeding.” The book will explore these and other tribalistic political phenomena that impact the evolution of populations, including gender inequality, warfare, and genocide. The Biology of Family Conflict (Parent-Offspring Conflict) is the field of evolutionary theory that explains why the interests of the most closely related individuals do not always align, and thus why different family disciplinary strategies exist. The two opposed disciplinary models are based on egalitarian and hierarchical moralities. These conflicts are linked to the variation in people's tolerance of inequality. The Biology of Altruism and Self-Interest is the area of evolutionary theory that describes how and why people cooperate with and betray one another; this field sheds light on why some people perceive human nature so differently than others.”

Quote by Avi Tuschman

Book:Our Political Nature: The Evolutionary Origins of What Divides Us
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Our Political Nature: The Evolutionary Origins of What Divides Us

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Avi Tuschman

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“Thus, while demonstrating that authoritarianism is indeed the principal determinant of intolerance of difference worldwide, I also provide definitive evidence regarding what it is not. It is not a desire to preserve the status quo whatever that may be. It does not preclude support for social change, so long as we are changing together in pursuit of common goals. And it is not preference for laissez-faire economics. It does not necessitate opposition to government interventions that might serve to enhance oneness and sameness. As I noted at the close of Chapter 4, apart from confusing theory and confounding evidence for half a century, these common misconceptions create needless skepticism and resistance among those (quite reasonably) reluctant to accept that distaste for change implies distaste for other races, or that commitment to economic freedom somehow suggests an interest in moral regulation and political repression. This confusion --- among both scholars and political elites --- has significant political and social implications. It can drive those who are merely averse to change into unnatural and unnecessary political alliances with the hateful and intolerant, when they could be rallied behind tolerance and respect for difference under the right conditions. These conditions would include authoritative reminders of how privileged are those ideals in one's national tradition; reassurances regarding established brakes on the pace of change, and the settled rules of the game to which all will adhere; and confidence in the leaders and institutions managing social conflict, and regulating the extent and rate of social change. I find compelling indications that status quo conservatives, if properly understood and marshaled, can be a liberal democracy's strongest bulwark against the dangers posed by intolerant social movements. Those by nature averse to change should find the "shining path" to the "glorious future" far more frightening than exciting, and can be expected to defend faithfully any established order --- including one of institutionalized respect for difference and protection of individual freedom --- against "authoritarian revolution." (p.326--327)”

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