of individuals in it, just as culture is seen as nothing but the collection of
disarticulated bits and pieces, individual preferences and habits.
Such a view completely confuses, partly by linguistic confusion, very different phenomena. It is obviously not the case that Britain and Germany made war on each other in 1914 because individual Britons and individual Germans felt aggressive. If that were the case, we would not need conscription. Englishmen, Canadians, and Americans killed Germans and vice versa because the state put them in a position that made it inevitable they did so. A refusal to be conscripted meant a jail term and the refusal to obey orders in the field meant death. Great machines of propaganda, martial music, and stories of atrocities are manufactured by the state to convince its citizens that their lives and the chastity of their daughters are at risk in the face of the threat of barbarians. The confusion between individual aggression and national aggression is a confusion between the rush of hormones that may be felt if someone is slapped in the face and a national political agenda to control natural resources, lines of commerce, prices of agricultural goods, and the availability of labor forces that are the origins of warfare. It is important to realize that one does not have to have a particular view of the content of human nature to make this error of individuals causing society. Prince Kropotkin, a famous anarchist, also claimed that there was a universal human nature but one that would create cooperativeness and would be anti-hierarchical if only it were allowed free play.23 But his theory was no less a theory of the dominance of the individual as the source of the social. Having described a universal set of human social institutions that are said to be the consequence of individual natures, socio-biological theory then goes on to claim that those individual properties are coded in our genes. There are said to be genes for entrepreneurship, for male dominance, for aggressivity, so conflict between the sexes and parents and offspring is said to be genetically programmed. What is the evidence that these claimed human universals are in fact in the genes? Often, it is simply asserted that because they are universal they must be genetic. A classic example is the discussion of sexual dominance. Professor Wilson has written in The New York Times, "In hunter-gatherer societies, men hunt and women stay at home. This strong bias persists in most agricultural and industrial societies [apparently,