Tag Archives: zoology

Ishmael, An Adventure of the Mind and Spirit: Book Review

Quinn, Daniel (1992) Ishmael, An Adventure of the Mind and Spirit, New York: Bantam/Turner Books

Daniel Quinn’s award winning novel Ishmael is a compelling exposition of the author’s social and political perspective through the eyes of a gorilla.  The essential theme upon which the book is written is one that lays the blame of all our modern political and environmental perils squarely on the shoulders of the Neolithic agricultural revolution. The author’s reasoning is that agriculture is the beginning of human exploitation of the earth, other species and cultures.  Quinn further asserts that the world’s modern industrial agricultural society is unsustainable and destined to disaster. With these two premises established Quinn’s argument next follows that if the human race and the earth are to survive for much longer, industrial society will have to transform itself into a less exploitative culture. Ishmael­ has inspired an entire cult following of neotribalists desirous of bringing Quinn’s vision of a post-industrial society established on low impact kin based communities to life.

From its very first page Ishmael swiftly moves forward with a sense of purpose and profundity. As the story opens Quinn describes the unnamed narrator’s disgust at reading an ad in the personals section of the newspaper: “TEACHER seeks student. Must have an earnest desire to save the world. Apply in person.” The narrator expresses his sense of disillusionment at this presumptuous author whom he figures is just another charlatan marketing a worn out fashion statement as a social and spiritual revolution. This opening acts as a hook that catches the reader by the sensation of a social revolutionary disillusioned from the experiences of one flaccid effort after another, never truly offering or accomplishing anything substantially alternative to the status quo. Although skeptical of this self-appointed guru, our unnamed narrator still decides to investigate the charlatan he’s sure he’ll meet.  Surprisingly, the guru is not a man at all, but a gorilla named Ishmael capable of deep philosophical thought and communication. The lesson he seeks to impart is an accounting of the collision course upon which he sees the human race and that which he believes is the remedy for it.

The blurring of reality and absurdity is implicit in the author’s narrative bringing to life the remarkably believable character of Ishmael. The author’s deep use of metaphor begins at the title of the book and the gorilla’s name.  Ishmael stands as a representative, a spokesman of sorts for the natural order of the earth, flora and fauna.  While the gorilla had lived in a menagerie he began to became self aware and learned to recognize a certain sound as referring to him; Goliath.  The name is strongly indicative of the manner in which gorillas, great apes, wild animals and the natural world is typically viewed by modern humans; a degraded, threatening, crude philistine to be conquered by our heroic civilization. But when Mr. Sokolow upon encountering the animal announces to him “You are not Goliath,” he is making a profound statement about his rejecting the greater society’s perception of the world.  This statement is further expounded by the name which Mr. Sokolow instead chooses to bestow upon him. Transformed from the image of the hulk which tormented the Israelites Goliath is renamed Ishmael; the disinherited son of Abraham who through no fault of his own was cast out from the Israelite race, deemed as little more than “a wild ass of a man.”

Ishmael explains that all of the modern nations of the world whether England, Russia or China are descendents of these exploitative agriculturalists whom he designates Takers. Takers are acting out a myth that places them at the top of creation as the owners of the earth.  A different myth is being acted out by the few societies who exist in distant tribes and bands still living similarly to the pre-agricultural Mesolithic hunters and gatherers whom he designates Leavers.  Leavers do not see themselves as the masters of the earth, but as part of it. A society is always governed by a mythic theme and the difference between these two myths could not be more different.  The reason Ishmael says that all our social and political revolutions have failed to stop our eventual demise is because they have all failed to reject the Taker myth and simultaneously embrace the Leaver myth.

Ishmael explains that Nazi Germany was the inevitable result of the Taker’s myth being acted out and that this myth is still being acted out through the entire civilized world’s perception of, and behavior toward the natural environment. With the gorilla as instructor we are taught that the human race broke away from a sort of mystical interspecies ecological brotherhood, setting their selves and the world on a collision course to destruction by setting themselves up as gods who know the difference between good and evil, with the power to decide who should live and who should die.  Ishmael, the gorilla even uses the Genesis creation story as an example of a misinterpreted and incorrectly practiced narrative that has served to misalign the human race with the earth. The biblical fall in the garden, according to our gorilla mentor is really a story by which our pre-agricultural pastoralist contemporaries illustrated this severing from the natural order.  Once humans settled down and cultivated enough food to support a growing population they became warlike and expansive.

While generally well thought out and reasonable in his approach, there are several points in Ishmael’s interpretation of events that must be questioned.  He characterizes the farmers as the culture that victimizes the herding people’s and extinguishes all the other species, including the predators in their environment while completely exonerating herders for the destruction they also cause in the world.  Many forests have also been destroyed in order to create pasture land to feed the herds.  And there is after all a reason western folklore has always depicted the wolf as the antagonist of the shepherd.  Aside from this and a few other bits of artistic license taken by the author, Ishmael is a engaging book that stimulates deep reflection on our relationship with the earth now and throughout history.  To describe the course of our eventual demise Ishmael uses the image of a primitive, non-aerodynamic plane on its test flight plummeting toward the earth while the pilot looks down at the ground rushing up at him and says “well, it’s gotten me this far, no sense abandoning it now.”

Though classified as a novel, the majority of Ishmael takes the form of a dialogue between the unnamed narrator and the gorilla guru.  The message Ishmael hopes to impart to the world is that the human race’s only hope in continuing to survive lies in rejecting the myth of the Takers and embracing the myth of the Leavers.  The novel ends on somber tone, but one that imparts a motivating hopefulness and a sense of urgency.  Ishmael is an excellent book which should be read by everyone looking for real alternatives to the modern political and ecological turmoil engulfing the world.  We’re an inventive species.  It’s time to invent.

The Selfish Gene, Book Review


Dawkins, Richard (2006) The Selfish Gene, 30th Anniversary edition, New York: Oxford University Press

The Selfish Gene by Richard Dawkins is a remarkable and engaging journey through evolutionary theory.  Dawkins’ “selfish gene theory” challenges what he considers common and incorrect notions that the “important thing in evolution is the good of the species.”  Dawkins asserts that evolution is in fact a survival and replication strategy of the gene.  Written most especially for the layperson, Dawkins’ prose abandons much of the technical jargon of science and replaces it with an informal and metaphorical language designed to be read with the same enthusiasm and comfort as science-fiction.

Setting the backdrop for the “selfish gene” theory, the first four chapters cover basic molecular and biological science as Dawkins postulates the possible chemical origins of life and the gene.  Once the gene-centered concept of evolution is thoroughly introduced, Dawkins changes gears and begins to discuss the influence natural selection may have on animal behavior.  This is the basis for the selfish gene theory in which he asserts that the pressures of natural selection which favor the most survivable genes are a catalyst for the evolution of the selfish gene which in turn produces certain behaviors in the individual.  Dawkins says that the individual body of an organism is a “survival machine” created by its genes throughout millions of often violent evolutionary years.  The primary purpose of this survival machine is to provide a protective environment where genes can more efficiently survive and replicate themselves.  Dawkins argues that because these survival machines are essentially programmed with the information carried in their genes, the drive to survive and replicate is thus manifest in a myriad of selfish behavioral characteristics.  In short, the theory states that genes and therefore the species in which they reside evolve behaviors that cause them to act selfishly for their own benefit.  Natural selection favors selfishness.

Altruism represents a possible contradiction to the selfish gene theory, so Dawkins spends much of the early portion of the book addressing this idea. Altruism is a behavior in which an individual acts in a manner that benefits its kin group at the possible expense or sacrifice of its own life.  An example of altruistic behavior in the animal world is when a certain bird gives an alarm call, warning those animals nearby of an approaching predator and thereby drawing attention to itself and exposing itself to a higher degree of danger. Dawkins explains that altruism may actually have a selfish component on the genetic level in its evolutionary function.  If evolution is about “the good of the gene” it is therefore beneficial to sacrifice an individual life in order to protect those same genes existing within the kin group.

Dawkins’ language is constantly peppered with analogies and metaphors which assign many conscious attributes to the genes as they interact with the world.  Such examples are indicative of the title itself; the “selfish” gene.  Dawkins acknowledges that experts in the biological fields are likely to be displeased with his informal, non-technical, and anthropomorphic literary style but he assures us that he speaks only figuratively, that these terms are not meant to convey any truly subjective or moral qualities upon genes or natural selection.  Metaphor is merely his tool in translating scientific jargon and complex equations into the language of the layman.

In the second portion of the book, Dawkins stretches his metaphorical translation to include a cultural concept he calls a meme, from the Greek root mimeme.  He describes the meme as “a unit of cultural transmission, or a unit of imitation.”  It is essentially a segment of idea and it functions on a cerebral level, replicating, gene-like as it passes from mind to mind. The uniqueness of the gene and therefore life itself is in their functions as replicators. Dawkins argues that memes are also significant in their function of replicating themselves through culture. Memes, Dawkins asserts, should be regarded as just as much alive as genes.  He seems to use this theory as a means to challenge not only the established perspective on evolution but certainly to challenge the more religiously minded reader with an often fiercely combative tone regarding the “god meme.”

The meme theory or memetics is a very interesting idea on a philosophical level, but at this point the book almost seems as if it has crossed over from science to fiction or perhaps some form of religious atheism.  The analogy breaks down under more empirical scrutiny, but Dawkins speaks about the subject as if he is presenting more than just a metaphor. Comparing memetics to genetics, though entertaining in an analogous context is not a very practical or empirically oriented theory.  The concrete existence of a gene makes for a much more scientifically sound study than the esoteric nature of a thought.

The Selfish Gene is a thought-provoking book, relevant beyond the fields of zoology, and biology.  Students of psychology, sociology, and philosophy would also find this book of interest.  Dawkins’ flowing prose is engrossing and it does in fact read more like good fiction than dry science.  Many of Dawkins’ points are openly intended to challenge people of faith.  This is especially remarkable due to the manner in which he uses metaphor to symbolize complex theory, attributing conscious strategies, personalities and plans to genes.  This technique is ironically reminiscent of the esoteric and hermetic symbolism found in the world’s religions which use similar techniques to symbolize philosophical ideals and translate often ancient esoteric information into popular language and culture.  In doing this I think Dawkins may have found a way to speak the same or a similar language to that of the religious whom he intends to confront and educate.