Anthropology

Modern anthropology has taught us, through comparative investigation of so-called primitive cultures, that the social behavior of human beings may differ greatly, depending upon prevailing cultural patterns and the types of organisation which predominate in society. It is on this that those who are striving to improve the lot of man may ground their hopes: human beings are not condemned, because of their biological constitution, to annihilate each other or to be at the mercy of a cruel, self-inflicted fate.

Economics and cultural anthropology … have as their clear presuppositions one or the other of the two states of nature. Locke argued that man’s conquest of nature by his work is the only rational response to his original situation. … Economics comes into being as the science of man’s proper activity, and the free market as the natural and rational order. … Rousseau argued that nature is good and man far away from it. So the quest for those faraway origins becomes imperative. … What economists believe to be things of the irrational past—known only as underdeveloped societies—become the proper study of man, a diagnosis of our ills and a call to the future. … Economists teach that the market is the fundamental social phenomenon, and its culmination is money. Anthropologists teach that culture is the fundamental social phenomenon, and its culmination is the sacred. Such is the confrontation—man the producer of consumption goods vs. man the producer of culture, the maximizing animal vs. the reverent one.

The great attraction of cultural anthropology in the past was precisely that it seemed to offer such a richness of independent natural experiments; but unfortunately it is now clear that there has been a great deal of historical continuity and exchange among those "independent" experiments, most of which have felt the strong effect of contact with societies organized as modern states. More important, there has never been a human society with unlimited resources, of three sexes, or the power to read other people's minds, or to be transported great distances at the speed of light. How then are we to know the effect on human social organization and history of the need to scrabble for a living, or of the existence of males and females, or of the power to make our tongues drop manna and so to make the worse appear the better reason? A solution to the epistemological impotence of social theory has been to create a literature of imagination and logic in which the consequences of radical alterations in the conditions of human existence are deduced. It is the literature of science fiction. … [S]cience fiction is the laboratory in which extraordinary social conditions, never possible in actuality, are used to illumine the social and historical norm. … Science fiction stories are the Gedanken experiments of social science.