St. Thomas and Sociobiology

Thomas didn't study the modern subject of sociobiology, but his ideas on love and bonding harmonize with sociobiology.

The different categories of friendship discussed by Thomas put God first, kinsmen second, then fellow citizens, and then fellow human beings (see J. Polet's “Christianityand Global Citizens,” Modern Age, Summer, 2010) This harmonizes with human nature as defined by sociobiology, minus the view on God.

The Second Commandment to love our neighbor as ourselves does not say first love the global community as ourselves, which is the only politically correct love now allowed. Since we cannot really do good to all, we ought to consider those who are closer to us. To Thomas, the nature of charity is necessarily preferential and bound by local circumstances. In times of extreme necessity then everything tends to become common property.

We are to provide for our own first and give alms out of our surplus. As in sociobiology, Thomas believes moral demands decrease the farther we get from the center.

In describing human nature, Evolutionary religion includes the love of God, defined as the love of the Spirit-Will to evolve to Godhood. All men, all races, are activated by the Spirit-Will within a human nature that must harmonize with social philosophy. Human nature is basically kin-centered, local, tribal or ethnic, and even xenophobic; to deny it does not make it go away.

Our view of human nature and Godhood leads to the rejection of supremacy or imperialism and to the affirmation of small states, or ethnostates, protected by a light federalism, and guided by the Church in helping all men evolve to Godhood. Thomas might not approve of our evolutionary divine goals, but would find accord with  our view of human nature.