Fight Like An Animal

Is it time to give up? Was it already time to give up in 2020, or 2012, or perhaps even 1999? We usually justify our answers to these questions purely in terms of their rational foundations. But our reasoning is embodied, and variation in the details of our embodiment produce very different relationships to hope, despair, and the place one finds beyond them. In this episode, we examine the disoriented haze that seems to have descended over so many of us, and sketch the preliminary foundations of a new psychological trait: Heart Refuses to Die (HRD). To understand HRD, we explore a dopamine-mediated trait, found in all inventories of individual psychological difference, that affects activity and motivation. Differences in individual dopamine systems imply truly fundamental questions about the relationships between biology, behavior, and social structures. Why do we find the same realms of temperamental variation across species separated by hundreds of millions of years of evolution? Why are some humans psychologically more like some octopuses than they are like some other humans? What does it mean to speak of “species-typical behavior” when this is taken into consideration? We conclude by adding a number of other dimensions of individual difference to our very tentative psychometric of Heart Refuses to Die. Somewhere along the way, we examine how different types of people thrive in nomadic vs. sedentary societies, the lack of a major new political tendency in recent history, and how people with larger social networks also tend to end up in the emergency room more often.

In 2015, Thorstein Grunwald began a mythic undertaking. He sought extreme states of consciousness for the purpose of making scientific discoveries about the earth's carbon cycle that would allow for interventions in runaway climate change. Science already had a very long legacy of progress through the spontaneous visionary experiences of its practitioners, but Grunwald was one of the first people with any real success in deliberately, systematically seeking such visions. A decade after he began this work, Grunwald began to collaborate with the World Tree Center for Evolutionary Politics and Global Survival. As World Tree enters its 100th year of existence, we reflect on the few years of friendship and collaboration we shared with him before he was killed in combat in the 2030s. In the process, we examine how the reassertion of the centrality of the observer in science was essential to the politics of ecological survival that emerged to reshape the world in that decade. The entire dizzying scope of this episode can be experienced on Patreon.

You've heard a million times that the history of life on earth is one of systems tending toward ever-increasing complexity, but in this episode, we argue evolutionary history is best conceptualized as one of ever-expanding boundaries of selfhood. In so doing, we apply a unique lens to questions with concrete strategic implications which have vexed environmental politics for generations: is the trend toward increasing scale and complexity in human societies intrinsically bad? Is nature whatever humans aren't doing? Can we exert conscious influence on ecosystems and revere them at the same time? We make a case for a politics in alliance with the broad tendency of life on earth to increase the scale of the “self,” arguing that while people have clearly lost hope in the revolutionary mythologies they invented out of psychological need, this particular mythology of expanding selfhood is real, and therefore durable. Somewhere along the way, we note how the power exercised in extractive hierarchical societies precisely recapitulates the logic of cancer: when the perceived boundaries of the “self” shrinks, cells (or people) begin treating the systems of which they are a part as “other.” We also see how central nervous systems evolved repeatedly in different animal lineages, complex cell anatomy resulted from organisms failing to digest what they had eaten, octopus arms might be independently conscious, and domestication can be broken down into sub-components by relevant brain system. To top it all off, Arnold cries just a little at the very end. What more could you possible ask for? If your answer is “a video where a bunch of very interesting people who met through Fight Like An Animal talk about some of these same themes,” here's a link to a video called Scientific Animism: The Computational Boundaries of an Octopus.

What does it say about a society if it venerates the image of someone being executed by the state for sedition? In this episode, we trace the improbable evolution of Jesus of Nazareth from fervent revolutionary to apolitical, transcendental being. We situate his trajectory in the cross-cultural tradition of prophetic liberation movements, from southeast Asian hill tribes to North American pan-indigenous movements, and alongside other Jewish messiahs, such as the bandit chief Hezekiah and the mysterious sorcerer known only as “the Egyptian.” What all of these eclectic figures—some with a military orientation, some who primarily relied on miracles—had in common was a singular devotion to national liberation. That these politics came to be repurposed for an ostensibly apolitical mythology—a story of sacred victimhood, in which dying is winning—helps us to understand one of the many feedback loops between culture and biology that characterizes contemporary life. It helps us understand how we have become confined to an increasingly narrow range of our evolved potentials, bereft of any sense of real agency—how we come, in other words, to inhabit the biology of defeat.

We are clearly reaching the end of this phase of human civilization. Does that mean that evolution's broad trend towards increasing complexity, scale, and self-awareness is also dying? Many futures are possible, and in this episode, we speculate about one that continues the evolution of ever-greater complexity. Exiting the fantasy of a “sustainable” extraction-based economy, we instead imagine a human society based solely on life itself, where organisms do what is now done with gas-fired kilns, table saws, and circuit boards. We examine the diversity of the metabolisms which are currently evolving in synthetic biology laboratories, and how a novel organism might alternate between photosynthesizing and devouring toxic waste in the process of, for instance, growing into a house. Careful to delineate near-term possibility from developments which would require a scientific (and likely social) revolution, we look from the strange world of self-healing buildings and robots animated by heart cells which we currently inhabit to a much stranger one, in which houses walk and computing is biological. This episode largely focuses on establishing a realm of possibility, saving more conceptual and ethical issues for its sequel, where we ask: what would it be like to adopt an ethic in which life existed for its own sake, but in which humanity actively intervened to promote life's maximum abundance, diversity, and evolutionary potential?

Rejecting both the empty promise of a future of magically sustainable resource extraction and a return to what has already been, Dr. Shane Simonsen examines possibilities for social and ecological complexity based only on biology and the human imagination. In his Zero Input Agriculture blog, Going to Seed podcast, and Our Vitreous Womb fiction series, Dr. Simonsen explores a set of themes strongly overlapping with those of Fight Like An Animal. He imagines futures in which the human evolutionary trend toward diminished reactive aggression has resulted in a nearly complete loss of the fear of death, hybridizes plants on his experimental farm in an effort to develop subsistence ecologies which will thrive after the age of machines, and looks for ways to condense the bewilderingly complexity of current scientific knowledge into fables or other narratives that can be concisely transmitted when we return to telling stories around fires. In this episode, we talk about the long decline we are currently witnessing as an epoch of amazing opportunity for shaping the trajectory of the future; examine the frontiers of biological innovation, including his incredibly low-cost and low-tech methods of transgenic experimentation; evaluate evolution's propensity for hybridization between totally unrelated species; and much more.

Fight Like An Animal has engendered a group, and that group has in turn engendered a new podcast called Metanoia: How Worldviews Change. Metanoia, which means "a transformative change of heart," examines why most people are so utterly unresponsive to witnessing the world die, while a few of us are deeply burdened. Abandoning Enlightenment notions of undifferentiated rationality, Tanner Millen and Arnold Schroder introduce their search for the embodied, experiential variables which shape people's paths to a state of meaningful ecological responsiveness. In the first episode, Tanner describes his unique path: how the lack of meaningful inquiry into possible human societies in academia disillusioned him; how childhood trauma and the exigencies of survival led him to disengage from broader realities, and concern himself with accumulating income playing poker; how winning a fortune provided the sense of safety necessary for him to begin exploring his perceptions of reality; how remembering his sexual abuse allowed him to come to terms with other unbearable truths. Metanoia #1 is available as a video and the audio only version is here.

Perpetually replenishing his organs by inducing his cells to behave like those of an early embryo, Arnold continues the 100th year of his podcast. In Fight Like An Animal 2120: Vivimancer, we examine the end of the Machine Age and the subsequent Biological Revolution, providing both an introduction for new practitioners and a history of the practice of vivimancy, which translates to “life magic,” a form of synthetic biology in which direct interaction with living systems replaces technology. In this episode, we describe the water carrier, an organism which desalinates the Pacific ocean with the same proteins found in human cell membranes, transports the water through its long cylindrical body to eastern Oregon, and gives birth to a vast forest operating at 100% photosynthetic efficiency, one of many such systems which radically shift the ratio of atmospheric to biological carbon. We examine the means by which vivmancers visualize and affect the status of such organisms, down to the molecular level, via signals which travel through modified neurons and specialized connective tissues, and thus describe the endless meditation by which a vivamancer unifies with another organism, sensations traveling through vast oceans and distant mountains into a human body. Full episode can be found on Patreon.

Fight Like An Animal has generated an incredible audience consisting of rigorous thinkers who possess deep empathy. These traits, which are too rarely combined in political movements and institutions, mean that we have the potential to collaborate on truly novel, worthwhile projects. Thus is born, friends, the World Tree Center for Evolutionary Politics and Global Survival. World Tree applies the central logic and worldview of the podcast to six strategic initiatives, comprising institutions of both research and parallel governance. Find out about the Embodied Political Cognition Collective and its new podcast/video series Metanoia: How Worldviews Change, collecting narratives of transformations of temperament and corresponding belief systems. Hear about what appears likely to be Arnold's first formal contribution to the scientific literature, the beginning of an attempt to generate the revolutionary process described in so many Scientific Militant fiction episodes. And learn, as well, friends, about four other programs of revolutionary biology and evolutionary politics whose indomitability of spirit, scope of ambition, and elegance of conception could not possible be relegated to the confines of mere episode description.

A wide-ranging conversation between Arnold and Daniel of What Is Politics? concerning the prospects for social transformation in this dreamlike age of epistemic fracture. We talk about the impact of declining social cohesion on traditional modes of political organizing; whether the internet can do anything other than make people stupid and crazy; and how lessons from evolutionary biology and anthropology apply to our utterly novel environment. Somewhere along the way, we talk about the biology of the naked mole rat, whose societies resemble the “civilizations” of social insects; the Goldilocks magnitude of crisis, that creates political possibility without starving everyone to death; the methodological horror show of evolutionary psychology that talks about genes “for” complex behavioral traits; how the fragmentation of knowledge by academic discipline enables hierarchy; and how the inverse correlation between social dominance and social comprehension means its best not to use big words when talking to venture capitalists. A good deal of what is discussed here provides a problem statement for which the next episode provides tentative answers.

Before this podcast began, a nascent version of Fight Like An Animal 2050 was called A Saboteur's Moon Sheds No Light, broadly following the same narrative trajectory of revolutionary transformation amidst ecological collapse. A variety of video, text, and music was produced for the project. As a companion to the most recent episode, and as a way to formally say goodbye to the phase of my life in which they were produced, here are two artifacts of these early efforts. The first is a script for a video segment, a conversation between the I-5 saboteurs Ingrid Harris and Jacob Ingersoll (really more of a monologue by Ingersoll, which Harris acts appalled by; the intent was to capture the banter of nomadic direct actionists who spend all their time in a car together). The second is a rap song! This was not intended to be released on its own terms, but to be material for media analysis that was going to pervade the project—conversations about the art that was associated with this revolutionary movement as a way to convey the story of that revolutionary movement. The full beauty and terror of this episode and others like it can be yours for as little as $1/mo. on Patreon.

Our worldviews emerge from our psychologies, from embodied states of being. In an effort to describe my framework for understanding social possibility beyond ecological tipping points, I have decided to tell a story. The story is of my life over the course of seven years, of the integration of past traumas, nomadic revolutionary politics, unmitigated grief, unsuccessful attempts at de-escalation, kidney failure, cancer, and the reading of a ceaseless torrent of scientific papers. This story, I hope, conveys the embodied state of being from which my perspective emerges, which I try to describe in contrast to the overly categorical thinking I frequently encounter with respect to our social-ecological crisis. I believe this thinking reflects feelings of helplessness which are mistaken for the products of rational deliberation. My hope in describing my own journey is to convey that my sense of possibility is not simply the result of unwillingness to cope with despair. I attempt to illustrate this by describing key aspects of my worldview, from an emphasis on efforts to increase CO2 flux out of the atmosphere to an earnest belief that some of the recurrent barriers to revolution are not nearly as impossible to overcome as is often imagined.

We examine the neurobiological changes that brought archaic Homo sapiens into behavioral modernity, despite negligible changes in brain size. We see how complex symbolic capacities are embedded in anatomy and behavior, and describe the human brain's progressive change to a more globular shape, the increase in our neural density, and the expansion of the parietal lobe, a part of the brain relentlessly dedicated to integration. We see how we conceptualize social interactions, tools, and environments by projecting our own bodies externally, blurring the ostensible boundary between world and self. Finally, we examine the putative mythologies and rituals of ancient African peoples, reconstructed from contemporary hunter-gatherers, with their emphasis on fusions of identity and flows of power between social categories.

We continue to assess our future evolutionary prospects, this time picking up the story of the human journey where Homo sapiens emerges. Anatomically modern humans have existed for ~300 thousand years, but modern behavior is only evident starting ~100 thousand years ago. We examine this evolutionary process by describing humanity's unique capacities as an intensification of traits we share with other animals. We look at the ritual behavior of chimpanzees, the symbolic world of Neanderthals, and the increasingly elaborate sequences of abstraction that characterize human thought. We examine how for millennia human societies developed and lost traits repeatedly, in regional cycles of cultural growth and collapse, until 100 thousand years ago ... something happened.

We continue the story of humanity's journey to modern thought and behavior, examining how a mosaic of both cultural and anatomical traits existed throughout Africa for ~200 thousand years. Then, this patchwork of cultures and anatomies fused, a process of integration that is also reflected in increasing brain connectivity. We see how isolated populations lose traits, but connected ones generate feedback loops of characteristically human tendencies: tolerance, social comprehension, communication, behavioral flexibility, and mobility all encourage one another. We also introduce the notion of the vocabulary of temperaments, the features such as neurotransmitters and brain regions shared by complex animal life, giving us a common language of rapid, novel responsiveness to environmental conditions, henceforth official Fight Like An Animal nomenclature.

We assess the future of our evolutionary journey by asking what it was like, experientially, to be at the forefront of ancestral human cognition. We examine the role of choice in human evolutionary history, describing expression changes in synaptic genes of the prefrontal cortex as a key driver of our cognition, and see how such changes are driven by behavior, by our ancestors choosing to live at the limits of their cognitive abilities. We examine the embodied metaphors on which abstract thought is based, the original function of the brain region that was recruited for language, and the drawbacks to inhabiting a symbolic world. Does the experience of meditation parallel the greater self-control our ancestors found with an enlarging prefrontal cortex? Were those who saw beyond the confines of ancestral human abilities treated as outsiders, as deviants so often are? Finally, what would it be like to live at the limits of our abilities, and thus promote further evolution, today? What limits would we seek to transgress? We offer a tentative answer in the abandonment of worldviews based on psychological need, in favor of simply seeing the world as it is, confronting any horrors that emerge along the way.

This series examines the future of the human evolutionary journey. Can we adopt behaviors other than the ones that are driving us to chaos, misery, and collapse? Building on the notion of developmental plasticity as the core driver of evolution we established in Revolutionary Biology, we examine the feedback loop between technology and biology that characterizes our journey to extinction. Each social system, we find, elicits only a subset of the range of evolved human potentials, and the one we inhabit fracture us, so that we express only a tiny portion of our abilities. We apply these themes of freeze and fracture across a wide range of situations pertinent to our converging crises: the epistemic fracture that makes communication impossible; the compartmentalization of painful realities at the heart of both individual trauma responses and societal dismissal of ecological crisis; the social role specialization that gives power to certain kinds of people; the narrow awareness and fixed beliefs characteristic of those who are running our lives; and the agonizingly narrow confines of the hall of mirrors from which we must escape if we are to see the world as it is.

Having grown up in a time when anarchism was the ubiquitous form of revolutionary politics, Daniel of What Is Politics? and Arnold talk with bewilderment about the current proliferation of authoritarian leftism. Heavily referencing the amazing A People's Tragedy: The Russian Revolution 1891-1924, we discuss the persistent myth that the Bolsheviks in some sense planned the Russian Revolution or deposed the Czar; ask why Ukrainian peasants succeeded in briefly defending an agrarian anarchist society while Russian peasants did not; and discuss the importance of having any idea what is happening around you if you want to run a country. But first! Arnold frames this discussion by reading from a draft of his book about the psychology of charismatic authoritarians, a psychology that unites everyone from Lenin to Trump, Hitler to the leader of the New Age cult he grew up in. Be sure to check out the highly complementary video on Daniel's channel on Why the Russian Revolution Failed.

As an illustration of the extraordinary plasticity of our species, we examine the story of Zana, whose genetics, described in a 2021 paper, establish her as a member of a modern human population. Zana, who was captured living wild in the Caucasus Mountains in the 19th century and held in captivity for forty years, was two meters tall, covered in hair, superhumanly strong, lacked speech, slept naked outside all winter, could crush bones with her teeth, swam in rivers during their full spring flood, and could outrun a horse. She was described by the many locals who were familiar with her as an Almasty, or Sasquatch. Building on early biological descriptions of two species of human and the contemporary evidence on feral children, we postulate that our own developmentally delayed, self-domesticated form of humanity has—as is the case among other species for whom developmental change has been central to their evolution—a developmentally accelerated, wild form, induced by a lack of care in early development, and that reproducing populations of such individuals are what we know as Sasquatch.

Nature vs. nurture thinking simply makes no sense: an entity can only respond to its environment via evolved capacities. Nonetheless, this binary reasoning is persistently attractive to the human mind, and is present in the theoretical foundations of all the major political tendencies. In this episode, we explore the persistent harm to our politics caused by an inability to reason about biology, and the many forms our confusion takes, particularly focusing on the eternally recurrent assumption that the more unvarying a behavior is, the more “biological” it is. We examine the Cold War ideological conflicts that pushed theorists on both sides of nature-nurture controversies to rigid—and not infrequently absurd—extremes, and see how phenotypic plasticity is reasserting itself in biology after decades of suppression, replacing outdated forms of evolutionary theory that involve genes “for” behaviors and ignore the means by which traits develop. In so doing, we assert the biology of social revolution: a description of the human capacity for behavioral variability that exists because of, rather than in opposition to, evolution.