A debate on acquired inheritance

On Monday afternoon, when I heard my deskmate say that “acquired inheritance is pseudoscience,” I wrote a paragraph to prove the correctness of acquired inheritance. The main content is as follows: I first introduced the concept from the compulsory biology textbook, stating that due to gene methylation modifications, environmentally acquired traits can also be inherited, but this is a gradual process that requires several generations of accumulation to manifest. Then, I began to discuss “labor creates humans,” from the upright walking of apes, freeing their hands, to how labor has changed humans’ hands, brain capacity, sensory organs, and language organs. Humans have evolved from being governed by natural selection to actively transforming nature and overcoming it. Finally, I argued that if acquired inheritance were wrong, then the series of trait changes from apes to humans, driven by natural selection, would not only sound absurd but also provide a theoretical basis for social Darwinism and serve the interests of the ruling class.

After I showed him this paragraph, he also wrote several passages to refute me. I summarized his main points:

  1. The textbook does not mention that epigenetics can influence traits. It gives an example of smoking, showing that at the cellular level, it results in decreased vitality and lower quality, leading to reduced sperm motility in males. In descendants, it affects congenital sub-health rather than the inherited trait of smoking itself. Also, where does the textbook say that acquired inheritance or epigenetics is a gradual process?

  2. According to the philosophy and history of science, philosophy is not a specific science. Its content cannot be linked to any particular science, and no philosophical concept should be used to interpret any specific science. Based on the philosophy and history of science, the world is deconstructed into several levels, each with its own specific sciences, whose research objects and development directions are incomparable. It’s like trying to answer a political science question from a biological perspective and then applying the conclusion to biology.

  3. How do you conclude that the error of acquired inheritance equals the Marxist error? In primitive society, those with high labor ability, developed hands, and large brain capacity were retained, while others were eliminated. Explaining this with natural selection is also reasonable, isn’t it?

  4. Are there relevant experimental practices or research papers? Does this violate Marxist philosophy?

Later, I repeatedly emphasized that Marxism is divided into three main modules: political economy, historical materialism, and dialectical materialism. I stressed that I was applying knowledge from historical materialism, which is not closely related to Marxist philosophy, and to avoid confusing the concepts. Marxism is not equal to Marxist philosophy. What made me angry was that when I tried to clarify this point, he responded quite casually, saying, “Okay, okay, whatever you say,” and “Alright, alright, you’re just using that historical whatever-ism.” Anyone who has studied Marxism would not make such a low-level, intolerable mistake, just as one would not mistake physics for mathematics, even though both are natural sciences. It seemed as if Marxist philosophy was just a trivial toy in his eyes, something he could manipulate at will without taking seriously. It was truly unbearable.

Then, I debated with him about the theory that “labor creates humans.” He claimed that his theory of natural selection did not deny this, that those with high labor ability were retained and those with low ability eliminated, and that ultimately, “labor creates humans.” He also said that my idea of acquired inheritance was just an inference without evidence. I didn’t know how to counter him, so I finally resorted to citing classics, showing him the article “The Role of Labor in the Transition from Ape to Human.” However, he still didn’t believe my explanation and searched Baidu, which said: When Engels wrote this article, Mendel’s laws of inheritance had not yet been recognized by the scientific community. Therefore, Engels’ inference was incorrect, and later it was falsified by modern mainstream science. But the scientific core message he wanted to convey remains correct. I insisted on my view but also didn’t know what suitable evidence to use to refute him.

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A few days ago, I thought about the productive relations of primitive society, combined with some sporadic reflections from a few days ago, and wrote the following article. Please review and see if there are any errors in my explanation.
If the transformation from ape to human is due to the action of the natural selection law, then what are the productive relations of primitive society? They are based on the public ownership of the means of production, with people engaging in joint labor, helping each other during labor, and the human labor results directly belonging to the collective, carrying a direct social nature. When people finish their labor, the results are distributed equally. This is not a baseless conjecture; theoretically, productive forces determine productive relations. Due to the extremely low level of productive forces in primitive society, humans could only barely sustain themselves through collective labor and mutual assistance—only barely producing the necessary means of subsistence, with no surplus products. Without collective mutual aid, relying solely on individual use of the means of production and labor, it would be impossible to deter.
You might say this is just a hypothesis, but no, it is not. Morgan from the United States conducted field investigations in many places still in primitive society, recording the appearance and development of primitive society. Engels based his famous work “The Origin of the Family, Private Property and the State” precisely on these materials, making the above inference. Since humans in primitive society helped each other and each person received a similar share of the labor results, the law of natural selection would not operate. Only at the end of primitive society, as productive forces developed, did family labor become possible, and the means of production shifted from clan public ownership to family private ownership. At this stage, due to differences in labor ability among different families, the situation of “high labor capacity being retained, low capacity being eliminated” appeared.
If you insist that the traits of apes only began to change at this point, but before that, humans had already completed the first and second major social divisions, then according to this view, it would be like a bunch of apes building houses, plowing fields, raising chickens and ducks, and making pottery. This not only contradicts Morgan’s recorded situation but also makes people laugh out loud.
Epigenetics is not something I found in textbooks; I deduced it from the conclusions above. As for whether epigenetics affects traits, the textbooks have written about it and provided two examples—please look them up yourself.
There has never been a super-class natural science; natural science is also a science with party and class characteristics. In capitalist society, the bourgeoisie is the ruling class, and “the question is no longer whether this or that principle is correct, but whether it is beneficial or harmful to capital, convenient or inconvenient, whether it violates the rules or not.” Ultimately, natural science under capitalism serves the bourgeoisie.
What you said about “mainstream science now denying acquired inheritance, disproof of Engels’ theory” is nothing but saying “the bourgeoisie denies acquired inheritance, disproof of Engels’ theory.” Because denying acquired inheritance means that the transformation from ape to human can only be completed through natural selection. Only under early private property society, where labor results are privately owned, would the situation of “high labor capacity being retained, low capacity being eliminated” occur. Under conditions of public ownership of the means of production and equal distribution of labor results, such a situation would not arise, and people would not have private ownership concepts. The bourgeoisie’s aim is simply to erase the long period of public ownership of the means of production and humans having no private ownership concepts in primitive society, and replace it with a long period of private ownership and private ownership concepts. It is merely trying to provide a “theoretical” basis for the idea that “private ownership and private ownership concepts are righteous and eternal.” During the Soviet socialist period, there was also a scientist named Mikhailin who proved through experiments that acquired inheritance exists—only it was not recognized by the bourgeoisie.

This is not correct; in fact, such a situation did not really exist. Natural selection ceased to function after the establishment of paired households because paired households basically excluded close kin marriages, and children born from such marriages would not become deformed due to close kin relationships, etc. The transition from public to private ownership at the end of primitive communes was mainly initiated by men’s possession of the means of production and wives. The terms “retained” and “eliminated” here somewhat carry a social Darwinist tone.

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Moreover, after the emergence of private ownership, it is not that “people with low labor ability are eliminated, and those with high ability are retained.” The genes of a large group of parasitic waste of the exploiting class are still well preserved (similar to the hemophiliac aristocrats at the end of the Habsburg dynasty), whereas the laboring people who are skilled at working are persecuted to death by the oppression of the exploiting class and cannot leave descendants.

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Michurin is actually an externalist; he and his student Lysenko advocate a form of environmental determinism. Several articles on genetics were published in the third issue of 1975 of the journal “Natural Dialectics.” You can take a look.

How has He Jianzhong been recently? When will he introduce himself?

Lately, things haven’t been going well, and I’m considering writing.

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What’s the problem? Can you tell me? Is it because of something that happened, or is your life situation very bad, or are you indulging in pleasure quite wildly?

Looking forward to Comrade Jianzhong’s article!

There are certainly indulgences in life, given the influence of parents and the educational institutions.

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Can I talk about it? Is it convenient?

I have been sick recently. Actually, I am still not well now, and my parents always force me to go to school. I insist on not going, and they openly show a face that doesn’t see me as a person, not caring whether I get better or not, only concerned if I can attend class tomorrow.

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What illness did Comrade Jianzhong have? How do you feel now?
Your parents are too inhumane, they don’t care about life or death when you’re sick, only focus on your studies.

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How has Comrade Jianzhong been recently? Have you gone home? Are you feeling better?

Is Comrade Jianzhong ready to write a self-introduction?

It’s been a while, thanks for your concern

I haven’t decided yet, just looking at the new posts for now

How have your relationship with your family members been recently? Have they been oppressing you like last time?

Recently, everything has been fine, probably because of the New Year, and I haven’t inquired about my studies.

Comrade Jianzhong can write a self-introduction, after all, there is plenty of time now. This is helpful for your own thinking, and we can also learn about you through what you write, making it easier to provide assistance to you in the future.

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I want to write after the college entrance exam because school is also starting, and I probably won’t have much rest afterward.