Adapted from a comment I made in a discussion about reforming politics, philosophy, and psychology:
Our various and numerous failures constructed on the premises of understanding ourselves sufficiently will repeat until we admit the basic failure of presuming we understand ourselves (and others; humans) better than we do. This covers philosophy, politics, psychology, neuroscience, and much, much more.
Thus, reformations are needed to incorporate optimized knowledge of “human nature” (universals), and important human variations, from any quarter. So, not only complacency within fields of study is an issue, although it certainly is in many of the blasé treatments of fundamental assumptions, but isolated specialization of fields of study, as I argued in the essay Rising in Walls. For instance, even those involved in some of the best of politics, economics, or history retain the most simplistic knowledge and appreciation of what some of the best of psychology, mythology, evolutionary theory or cultural anthropology can tell them about people—and really see no particular relevance in exploring them.
Both problems come together, for example, in the sorts of neo-evolutionary fields Stephen Jay Gould used to criticize, in which it’s just assumed that complex systems like culture and mind are thoroughly analogous to computers or algorithms or Darwinian inheritance (or whatever the model may be) without nearly enough justification. When 1) nobody’s interested in what different approaches and perspectives can correct, and 2) they affirm their own theoretical models too readily, you get reductionism instead of elegance in your descriptions of humanity.
My focus has shifted considerably to projects explicitly re-examining and re-constructing fundamental assumptions about human beings through a cross-pollinated synthesis, because I can’t see that attempts to work around and with Man (as we must) can have any hope of success if serious errors in conceptualizing humanity are preserved.
In terms of those of us trying to change things, we’re all doing everything the hard way without a more robust synthesis to utilize and to promote, to replace lopsided ones with a wad of selective detail supplemented by a lot of hand-waving and folk notions (probably a more than fair description of what people or a person will typically “look like,” through our own eyes).
R.A. Wilson was one example of a thinker who made an attempt at a cross-pollinated model to slice through some of the nonsense clinging to our ideas about ourselves, but I didn’t consider it adequately informed or theoretically sound—particularly when it deviated from the overall spirit of naturalism inspired by his knowledge of ethology to become too speculative and teleological. There were many problems with it, as well as several advantages (which can be said of all the more interesting personality theories and typologies, and models of the mind I have studied for the past 17 years). He himself expected his models to be obsoleted, so… I think perhaps he would be pleased with what I’ve been working on.
In short, at whatever level of sophistication and complexity, we need a better set of stories to tell ourselves about ourselves—not only less selective, but less superficial, more refined and more intensely questioned, and better informed by descriptions, analogies and metaphors from across promising frontiers of knowledge.