“What it needs is for the air to be made right. If you want a bee to make honey, you do not issue protocols on solar navigation or carbohydrate chemistry, you put him together with other bees (and you’d better do this quickly, for solitary bees do not stay alive) and you do what you can to arrange the general environment around the hive. If the air is right, the science will come in its own season, like pure honey.”
— Lewis Thomas
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In his wonderful collection of essays, The Lives of a Cell, the biologist Lewis Thomas displays a fairly pronounced tendency to compare humans to the “social insects” — primarily bees and ants. It’s not unfair to wonder: Looked at from a properly high perch, are humans simply doing the equivalent of hive-building and colony-building?
In a manner Yuval Harari would later echo in his book Sapiens, Thomas concludes that, while we’re similar, there are some pretty essential differences. He wonders aloud in the essay titled Social Talk:
Nobody wants to think that the rapidly expanding mass of mankind, spreading out over the surface of the earth, blackening the ground, bears any meaningful resemblance to the life of an anthill or a hive. Who would consider for a moment that the more than 3 billion of us are a sort of stupendous animal when we become linked together? We are not mindless, nor is our day-to-day behavior coded out to the last detail by our genomes, nor do we seem to be engaged together, compulsively, in any single, universal, stereotyped task analogous to the construction of a nest. If we were ever to put all our brains together in fact, to make a common mind the way the ants do, it would be an unthinkable thought, way over our heads.
Social animals tend to keep at a particular thing, generally something huge for their size; they work at it ceaselessly under genetic instructions and genetic compulsion, using it to house the species and protect it, assuring permanence.
There are, to be sure, superficial resemblance’s in some of the things we do together, like building glass and plastic cities on all the land and farming under the sea, or assembling in armies, or landing samples of ourselves on the moon, or sending memoranda into the next galaxy. We do these together without being quite sure why, but we can stop doing one thing and move to another whenever we like. We are not committed or bound by our genes to stick to one activity forever, like the wasps.
Today’s behavior is no more fixed than when we tumbled out over Europe to build cathedrals in the twelfth century. At that time we were convinced that it would go on forever, that this was the way to live, but it was not; indeed, most of us have already forgotten what it was all about. Anything we do in this transient, secondary social way, compulsively and with all our energies but only for a brief period of our history, cannot be counted as social behavior in the biological sense. If we can turn it on and off, on whims, it isn’t likely that our genes are providing the detailed instructions. Constructing Charters was good for our minds, but we found that our lives went on, and it is no more likely that we will find survival in Rome plows or laser bombs, or rapid mass transport or a Mars lander, or solar power, or even synthetic protein. We do tend to improvise things like this as we go along, but it is clear that we can pick and choose.
With our basic nature as a backdrop, human beings “pick and choose,” in Thomas’s words, among the possible activities we might engage in. These can range from pyramid building to art and music, from group campfire songs to extreme and brutal war. The wide range, the ability to decide to be a warring society sometimes and a peaceful society sometimes, might be seen as evidence that there are major qualitative differences between what humans do as a group and what the social insects are up to. Maybe we’re not just hive-builders after all.
What causes the difference then? Thomas thought it might well be our innate capacity for language, and the information it allows us to share:
It begins to look, more and more disturbingly, as if the gift of language is the single human trait that marks us all genetically, setting us apart from all the rest of life. Language is, like nest building or hive making, the universal and biologically specific activity of human beings. We engage in it communally, compulsively, and automatically. We cannot be human without it; if we were to be separated from it our minds would die, as surely as bees lost from the hive.
We are born knowing how to use language. The capacity to recognize syntax, to organize and deploy words into intelligible sentences, is innate in the human mind. We are programmed to identify patterns and generate grammar. There are invariant and variable structures in speech that are common to all of us. As chicks are endowed with an innate capacity to read information in the shapes of overhanging shadows, telling hawk from other birds, we can identify the meaning of grammar in a string of words, and we are born this way. According to Chomsky, who has examined it as a biologist looks at live tissue, language “must simply be a biological property of the human mind.” The universal attributes of language are genetically set; we do not learn them, or make them up as we go along.
We work at this all our lives, and collectively we give it life, but we do not exert the least control over language, not as individuals or committees or academies or governments. Language, once it comes alive, behaves like an active, motile organism. Parts of it are always being changed, by a ceaseless activity to which all of us are committed; new words are invented and inserted, old ones have their meaning altered or abandoned. New ways of stringing words and sentences together come into fashion and vanish again, but the underlying structure simply grows, enriches itself, and expands. Individual languages age away and seem to die, but they leave progeny all over the place. Separate languages can exist side by side for centuries without touching each other, maintaining their integrity with the vigor of incompatible tissues. At other times, two languages may come together, fuse, replicate, and give rise to nests of new tongues.
The thing about the development of language is its unplannedness. There’s no language committee directing the whole enterprise. Not only is language innate, as Noam Chomsky and his student Steven Pinker have so well proven, but it’s extremely flexible based on the needs of its users. All the strange things about our language that seem so poorly drawn up were never drawn up at all. (What kind of masochist would put an “s” in the word lisp?)
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One commonality to the social insects that Thomas does see is something he calls Getting the Air Right – his description of a really productive human group as a direct reflection of a really productive bee colony. In this case, he’s talking about getting great science done, but the application to other human endeavors seems clear.
The following piece, pulled from his essay titled Natural Science, is worth reading and re-reading closely when you’re tempted to “command and control” others around you.
I don’t know of any other human occupation, even including what I have seen of art, in which the people engaged in it are so caught up, so totally preoccupied, so driven beyond their strength and resources.
Scientists at work have the look of creatures following genetic instructions; they seem to be under the influence of a deeply placed human instinct. They are, despite their efforts at dignity, rather like young animals engaged in savage play. When they are near to an answer their hair stands on end, they sweat, they are awash in their own adrenalin. To grab the answer, and grab it first, is for them a more powerful drive than feeding or breeding or protecting themselves against the elements.
It sometimes looks like a lonely activity, but it is as much the opposite of lonely as human behavior can be. There is nothing so social, so communal, and so interdependent. An active field of science is like an immense intellectual anthill; the individual almost vanishes into the mass of minds tumbling over each other, carrying information from place to place, passing it around at the speed of light.
There are special kinds of information that seem to be chemotactic. As soon as a trace is released, receptors at the back of the neck are caused to tremble, there is a massive convergence of motile minds flying upwind on a gradient of surprise, crowding around the source. It is an infiltration of intellects, an inflammation.
There is nothing to touch the spectacle. In the midst of what seems a collective derangement of minds in total disorder, with bits of information being scattered about, torn to shreds, disintegrated, deconstituted, engulfed, in a kind of activity that seems as random and agitated as that of bees in a disturbed part of the hive, there suddenly emerges, with the purity of a slow phrase of music, a single new piece of truth about nature.
In short, it works. It is the most powerful and productive of the things human beings have learned to do together in many centuries, more effective than farming, or hunting and fishing, or building cathedrals, or making money. It is instinctive behavior, in my view, and I do not understand how it works.
It cannot be prearranged in any precise way; the minds cannot be lined up in tidy rows and given directions from printed sheets. You cannot get it done by instructing each mind to make this or that piece, for central committees to fit with the pieces made by the other instructed minds. It does not work this way.
What it needs is for the air to be made right. If you want a bee to make honey, you do not issue protocols on solar navigation or carbohydrate chemistry, you put him together with other bees (and you’d better do this quickly, for solitary bees do not stay alive) and you do what you can to arrange the general environment around the hive. If the air is right, the science will come in its own season, like pure honey.
Still Interested? Check out another great biologist, E.O. Wilson, writing about his experiences in science, or yet another, Richard Dawkins, writing about why chain letters work as a method for understanding natural selection.