Within capitalist ideology, atomized individualism appears natural and desirable. People are led to believe that they are purely utilitarian competitors pursuing their own interests. This article reveals why this (bourgeois) definition of the human subject poses a serious threat to (scientific) sustainability. Drawing on robust research in developmental psychology, social science, evolutionary biology, anthropology, and neuroscience, it argues that humans are highly social beings who deserve greater attention in science and philosophy. It demonstrates that capitalist individualism is not only socially harmful but also biologically inadequate, while Juche-Communism is much more in line with human nature, shaped by evolution and neurodevelopment.
Capitalist individualism does not explain individuality, but rather solidifies selfishness and isolation. The bourgeois subject is perceived as a being that exists before and outside of society, motivated primarily by self-interest, and capable of developing independently of material conditions or collectively produced agreements.
This perspective, while (erroneously) derived from classical liberal political economy (Hobbes, Locke, and later Smith), also functions as an ideological superstructure that justifies the current situation. Centuries ago, Marx pointed out that the isolated individual is a historical distortion, not the starting point of bourgeois society, but a construct of it (Marx, 1857). Does extreme hyper-individualism correspond to evolved human nature? All evidence suggests otherwise.
2.1 Group Selection and Hyper/Eusociality
Modern evolutionary biology has firmly abandoned the distorted understanding of evolution as "selfish competition among lone wolves." (Cooperation between ants and termites was valid only because it played a similar role in the emergence of highly social "animals" like humans (2012).)
Wilson states:
"Individual selection (compared to group selection) is weak in important ways in explaining the emergence of highly social behavior."
Key evolutionary facts:
Early humans cooperated in groups to survive, hunt, and care for and protect one another.
Groups with strong internal cooperation were more successful than those without.
Group selection mechanisms: moral emotions (shame, guilt, loyalty). Capitalist individualism subverts this evolutionary logic by institutionally rewarding antisocial self-interest at the expense of the group.
2.2 Kinship, Altruism, and Mutual Expectations
Classical evolutionary theory (Hamilton, Trivers) also assumes that altruism is innate. The evolutionary basis for cooperation is kin selection and reciprocal altruism. This is a given.
Robert Trivers' theory of reciprocal altruism understands long-term cooperation as based on a stable social environment and interdependence rather than on individual markets (Trivers, 1971).
In contrast, the capitalist system destroys social continuity, demands reciprocity, and transforms obligations into contracts solely focused on self-interest.
This creates an environment that is completely at odds with our evolutionarily conditioned instinct for cooperation.
3.1 The brain is structurally social.
The brain is not a neutral machine, but a social organ. Neuroscience shows that:
Cooperation activates our default mode network.
The pain of social rejection is real. Certain parts of the brain respond to rejection in a way similar to physical pain.
This neural architecture allows self and identity to be formed within the social context of neural networks.
Decades of research can be summarized by Matthew Lieberman:
"Our brains are designed for connection. Social pain is truly painful, and the desire to connect with others is not a luxury, but a fundamental one." (Lieberman, 2013)
Capitalist individualism, with its premise of isolation, competition, and precarious living, directly contradicts these neurological needs.
3.2 The Neurochemistry of Cooperation
The oxytocin, dopamine, and serotonin systems are linked to mechanisms of trust, solidarity, and collective action. Cooperation has consistently been shown to have a number of positive outcomes, including enhanced immunity, reduced levels of the stress hormone cortisol, and increased activity in the reward center.
Conversely, chronic social stress associated with competitive hierarchies has been shown to have pathological effects, including depression, cardiovascular disease, and cognitive decline (Sapolsky, 2004).
Therefore, the capitalist ideal of endless competition is not only unfair but also neurobiologically detrimental.
4. Anthropological Studies:
Historically, individualism has been an exceptional phenomenon.
Comparative cultural anthropology demonstrates that extreme individualism is merely one of many ways of human existence, and that it carries serious incompatibilities.
Christopher Boehm's study of nomadic hunter-gatherer societies demonstrates that norms such as equality, shame, and collective punishment existed in early human communities to check individual dominance (Boehm, 1999).
He concludes:
"The struggle for equality in human society is essential" (Boehm, 1999).
Capitalism eliminates these mechanisms and re-legitimizes the ruling class we have resisted throughout our evolution.
Juche ideology is based on the premise that humans are social beings and can discover their true selves only through collective action and historical practice. Unlike liberal collectivism, Juche ideology does not denigrate the individual; rather, it positions the individual within the living whole of the community (humanity).
From a scientific perspective, Juche ideology aligns with human nature by emphasizing cooperative labor over a market economy, assigning people meaningful social roles, and encouraging contribution-based achievements over profit-seeking.
This is largely consistent with research in evolutionary science, social science, and neuroscience. Humans thrive best when they are integrated, act with a sense of purpose, and ensure mutual security.
Therefore, capitalist individualism is not consistent with "human nature." It is merely an ideological abstraction historically shaped by the human species' commitment to cooperation, interdependence, and shared goals. This view is shared by disciplines such as evolutionary biology, neuroscience, and even anthropology. Extreme individualism is not only morally problematic but also contradicts the scientific understanding of human nature. Juche-Communist Collectivism is not unscientific. Rather, it is materially grounded in the actual conditions of human evolution and the functioning of the social brain. Current evidence not only makes collectivism possible but also requires it.
References
Boehm, Christopher. Hierarchy in the Forest. Harvard University Press, 1999.
Lieberman, Matthew D. Social: Why Our Brains Are Wired to Connect. Crown, 2013.
Marx, Karl. Grundrisse. 1857–58.
Sapolsky, Robert M. Why Zebras Don’t Get Ulcers: The Acclaimed Guide to Stress, Stress-Related Diseases, and Coping. Holt, 2004.
Trivers, Robert. “The Evolution of Reciprocal Altruism.” Quarterly Review of Biology 46 (1971).
Wilson, E. O.The Social Conquest of Earth. Liveright, 2012.
