A reprint of Larry Arnhart's essay Darwinian Conservatism with comment and criticism from a variety of contributors.

The Left has traditionally assumed that human nature is so malleable, so perfectible, that it can be shaped in almost any direction. Conservatives object, arguing that social order arises not from rational planning but from the spontaneous order of instincts and habits. Darwinian biology sustains conservative social thought by showing how the human capacity for spontaneous order arises from social instincts and a moral sense shaped by natural selection in human evolutionary history.

A reprint of Larry Arnhart's essay Darwinian Conservatism with comment and criticism from a variety of contributors.

While conservatives are presumed to be critical of Darwin’s theory, many on the right, such as George Will, James Q. Wilson, and Larry Arnhart, have mounted a vigorous defense of Darwinism. As Discovery Institute's John West explains in his book, Darwin's Conservatives: The Misguided Quest, their attempts to reconcile conservatism and Darwinian biology misunderstand both. In this small but incisive book, Dr. West addresses how Darwin’s theory, contrary to its conservative champions, manifestly does not reinforce the teachings of conservatism. According to West, Darwinism promotes moral relativism rather than traditional morality. It fosters utopianism rather than limited government. It is corrosive, rather than supportive, of both free will and religious belief. Finally, and most importantly, Darwinian evolution is in tension with the scientific evidence, and conservatism cannot hope to strengthen itself by relying on Darwinism’s increasingly shaky empirical foundations. This book issues a challenge to conservatives they cannot afford to ignore. According to Prof. J. Budziszewski of the University of Texas, Austin, hails the book for “showing clearly that Darwinism is not a source of conservative insight into human nature, but only a source of confusion.”

The Conservative Aesthetic: Theodore Roosevelt, Popular Darwinism, and the American Literary West offers an alternative origin story for American conservatism, tracing it to a circle of writers, artists, and thinkers in the late nineteenth century who yoked popular understandings of Darwin to western literary aesthetics. That circle included writer Owen Wister, artist Frederic Remington, entertainer William “Buffalo Bill” Cody, historian Frederick Jackson Turner, and a young Theodore Roosevelt. The book explores how their lives and their writing intertwined with their conservative sensibilities. For them, going west was akin to time travel, a retrogression into an earlier and hardier age. It was through those retrogressions into the American state of nature, they imagined, that society could discover its finest and fittest citizens. Such a society would be the modern realization of Thomas Jefferson’s century-old dream of a “natural aristocracy.” Theirs was a new conservatism, rooted not in a history of European monarchy but rather in stories about American individualism and the frontier west, updated for the age of Darwin.

Darwinian Evolution and Classical Liberalism canvasses an array of thinkers from the past to the present as it examines fundamental political, philosophical, ethical, economic, anthropological, and scientific aspects of the ferment between Darwinian biology and classical liberalism. Early chapters focus on classical thinkers like John Locke and Adam Smith, while later chapters provide analyses of present-day classical liberals, focusing especially on F.A. Hayek, Thomas Sowell, and Larry Arnhart, the most prominent advocates of ‘contemporary’ classical liberalism. Thematically, the volume falls into three parts. Part I examines foundational matters, arguing that Darwinism and classical liberalism hold incompatible visions of morality, human nature, and individual autonomy. This section also contends that the free market’s spontaneous order is fully compatible with a teleological (or non-Darwinian) view of the universe. Part II turns to contemporary applications, contending that Darwinism and classical liberalism are at odds in their views of (or implications about) limited government, vital religion, economic freedom, and the traditional family. This section also argues that, since its inception, Darwinism has attenuated core tenets and values of classical liberalism and Western civilization. Part III of the volume contains alternative views to those in the first two parts, adding critical diversity to the book. Respectively, these chapters hold that Darwinian evolution simply has little to say about classical liberalism; an evolutionary account of human volition is fully compatible with the individual choice presupposed in classical liberalism; and evolutionary naturalism, unlike religious alternatives, provides a strong foundation for freedom, morality, and the traditional family.

This book shows how Darwinian biology supports an Aristotelian view of ethics as rooted in human nature. Defending a conception of "Darwinian natural right" based on the claim that the good is the desirable, the author argues that there are at least twenty natural desires that are universal to all human societies because they are based in human biology. The satisfaction of these natural desires constitutes a universal standard for judging social practice as either fulfilling or frustrating human nature, although prudence is required in judging what is best for particular circumstances. The author studies the familial bonding of parents and children and the conjugal bonding of men and women as illustrating social behavior that conforms to Darwinian natural right. He also studies slavery and psychopathy as illustrating social behavior that contradicts Darwinian natural right. He argues as well that the natural moral sense does not require religious belief, although such belief can sometimes reinforce the dictates of nature.