empathy comes naturally to both humans and animals

http://www.wonderlance.com/february2011_scientech_fransdewaal.html

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MDM: The results of your outstanding work have indeed leaked into the human realm, for it covers what are the origins of morality. ‘The Age of Empathy: Nature’s Lessons for a Kinder Society’, published in 2009, is a thought-provoking account of how empathy comes naturally to both humans and animals. Are we witnessing the end of an erroneous stream of thinking in which selfishness and self-preservation were seen as the only basic ‘natural instincts’ of all animal species?
PROF. FRANS DE WAAL: For the past three decades, scientists and popularizers have tried to tell us that we and all other animals are inherently selfish, and that the evolution of morality is an almost impossible affair, since nature cannot provide the caring for others needed for morality. I call this "Veneer Theory," since it assumes that human morality and kindness is just a thin veneer over an

otherwise nasty human nature. This is a position that goes back to Thomas Henry Huxley, a contemporary of Darwin, and has been repeated over and over even though Darwin himself disagreed. Darwin saw human morality as continuous with animal social instincts, and my own work is a return to Darwinian thinking. I am supported in this now by many recent studies that indicate that humans (and other animals) are far more altruistic and cooperative than was assumed. The field has radically changed in recent years. Psychologists stress the intuitive way we arrive at moral judgments while activating emotional brain areas, and economists and anthropologists have shown humanity to be far more cooperative, altruistic, and fair than predicted by self-interest models. Similarly, the latest experiments in primatology reveal that our close relatives will do each other favors even if there's nothing in it for themselves.

Chimpanzees and bonobos will voluntarily open a door to offer a companion access to food, even if they lose part of it in the process. And capuchin monkeys are prepared to seek rewards for others, such as when we place two of them side by side, while one of them barters with us with differently colored tokens. One token is ‘selfish,’ and the other ‘prosocial.’ If the bartering monkey selects the selfish token, it receives a small piece of apple for returning it, but its partner gets nothing. The prosocial token, on the other hand, rewards both monkeys. Most monkeys develop an overwhelming preference for the prosocial token, which preference is not due to fear of repercussions, because dominant monkeys (who have least to fear) are the most generous.

MDM: In your opinion, what would be the single most important lesson that we, as human beings, could learn from the animal world?

PROF. FRANS DE WAAL: We can learn about the origins of our sociality, both in terms of hierarchies, competition and power games and in terms of empathy and morality. We share both with our animal relatives, both the good and the bad, and should stop blaming everything we don't like about ourselves on our biology ("we're acting like animals!") while claiming all good we do for our noble human nature. All of our tendencies evolved for a reason among the social primates, and once we understand this, we will better understand the dynamics of our own societies.

MDM: What are your views on eating animal meat? Is that natural in us and thus necessary and unavoidable, like in many other carnivorous species? How do we reconcile our carnivorous ways with the notion of animal conscience and emotion?

PROF. FRANS DE WAAL: Eating meat is as natural for our close relatives, the chimpanzees, as it is for us. In fact, hunting large game and sharing the pay-offs has probably played a major role in human evolution, resulting in reciprocity and cooperation at a level few other animals achieve. The mammals that do achieve high levels of cooperation are mostly carnivores, such as killer whales and wolves, and also chimpanzees and capuchin monkeys cooperate during hunts. So, meat has been very important to our lineage. Whether we need to eat meat is a separate question for me, since I think we are smart enough to find ways of obtaining the nutrients we need without meat. It doesn't seem a strict necessaity. I myself do like and eat meat, but the practices of the agricultural meat industry bother me for ethical reasons, and I would be very happy if we either could change those practices or raise meat in the absence of a central nervous system. What I mean is meat-growing plants where muscles are grown without growing the entire animal, so that suffering can be excluded. This possibility seems to be getting closer, and would remove the ethical dilemma for me.

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