We can work on Ape Genius

John Locke’s tabula rasa (blank slate) view of the mind–which rejects the Rationalist belief in innate ideas–has recently been challenged by new scientific research pertaining to the remarkable cognitive abilities of human babies and nonhuman primates. Indeed, as noted in this week’s study guide, one of the strongest sources of support for the rationalist theory of innate ideas is evolutionary evidence. According to this line of reasoning, if we can find similar cognitive capacities in our ape ancestors, with whom we share great genetic similarity (at least 98% with chimpanzees and bonobos!), there is good reason to infer that these abilities are innate to humans as well, rooted in our evolutionary past. In the film Ape Genius, for example, apes are shown to possess rudimentary forms of language, culture, tool use, empathy, and reasoning­—capacities that philosophers in the past had erroneously ascribed only to human beings! Of course, the film also documents important differences between ape and human cognition—especially pertaining to teaching and impulse control.

What did you find most surprising about the research outlined in this film, and why?

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Living here in Kisumu, with the incredible biodiversity surrounding us, thinking about our connection to other primates feels particularly relevant. What I found most surprising about the research outlined in Ape Genius was the extent and complexity of the social and cognitive abilities demonstrated by the apes, particularly in areas that were historically considered uniquely human.

Specifically, the rudimentary forms of culture and empathy were quite striking. The film’s depiction of different chimpanzee communities exhibiting distinct tool-use techniques and social customs challenged the notion that culture is a solely human construct. Seeing apes learn specific behaviors from their group members and pass them down through generations suggests a level of social learning and transmission that goes beyond simple imitation.

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Similarly, the evidence of empathy, even in basic forms, was surprising. The instances where apes seemed to comfort or console each other in distress indicated a level of emotional understanding and connection that I hadn’t fully appreciated. This challenges the long-held anthropocentric view that complex emotions like empathy are exclusive to humans.

These findings were surprising because they directly confront the traditional philosophical divide that often placed humans on a completely separate cognitive plane from other animals. While I was aware of ape intelligence and problem-solving skills, the film highlighted the social and emotional sophistication in a way that blurred the lines of what we consider “human” traits.

The evolutionary argument presented in the study guide makes these findings even more compelling. If these capacities exist in our close evolutionary relatives, it provides strong support for the idea that the foundations for these abilities are indeed rooted in our shared genetic heritage and were likely present in our common ancestors. This suggests that these cognitive building blocks are perhaps more fundamental and “innate” in primates, including humans, than a strict tabula rasa view might allow.

While the film also rightly pointed out crucial differences in areas like teaching and impulse control, the surprising similarities in fundamental cognitive and social capacities force a re-evaluation of what truly distinguishes human and nonhuman minds and offers a fascinating glimpse into the evolutionary origins of our own intelligence.

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