The mad dream of Ilya Ivanovich Ivanov lives on! You may recall that Ilya Ivanovich Ivanov was the Soviet mad scientist who sought to create a human-chimpanzee hybrid, or a humanzee, back in the 1920’s. Ivanov never came close to succeeding in part because the technology of the time was not advanced enough and also perhaps because the Soviet government never really gave Ivanov’s project the funding it needed. It seems that even the most ruthless and amoral ruling class in history, Stalin and the Bolsheviks, felt a bit queasy at the prospect. This unease has effectively prevented any further attempts at creating a humanzee and no one has even suggested such an experiment, until now.
It is a bit of a stretch, but by no means impossible or even unlikely that a hybrid or a chimera combining a human being and a chimpanzee could be produced in a laboratory. After all, human and chimp (or bonobo) share, by most estimates, roughly 99 percent of their nuclear DNA. Granted this 1 percent difference presumably involves some key alleles, the new gene-editing tool CRISPR offers the prospect (for some, the nightmare) of adding and deleting targeted genes as desired. As a result, it is not unreasonable to foresee the possibility—eventually, perhaps, the likelihood—of producing “humanzees” or “chimphumans.” Such an individual would not be an exact equal-parts-of-each combination, but would be neither human nor chimp: rather, something in between.
If that prospect isn’t shocking enough, here is an even more controversial suggestion: Doing so would be a terrific idea.
Of course, all that we know of evolution (and by now, it’s a lot) demands otherwise, since evolution’s most fundamental take-home message is continuity. And it is in fact because of continuity—especially those shared genes—that humanzees or chimphumans could likely be produced. Moreover, I propose that the fundamental take-home message of such creation would be to drive a stake into the heart of that destructive disinformation campaign of discontinuity, of human hegemony over all other living things. There is an immense pile of evidence already demonstrating continuity, including but not limited to physiology, genetics, anatomy, embryology, and paleontology, but it is almost impossible to imagine how the most die-hard advocate of humans having a discontinuously unique biological status could continue to maintain this position if confronted with a real, functioning, human-chimp combination.1
It is also possible, however, that my suggestion is doubly fanciful, not only with respect to its biological feasibility, but also whether such a “creation” would have the impact that I propose—and hope. Thus, chimpanzees are widely known to be very similar to human beings: They make and use tools, engage in complex social behavior (including elaborate communication and long-lasting mother-offspring bonds), they laugh, grieve, and affirmatively reconcile after conflicts. They even look like us. Although such recognition has contributed to outrage about abusing chimps—as well as other primates in particular—in circus acts, laboratory experiments, and so forth, it has not generated notable resistance to hunting, imprisoning and eating other animal species, which, along with chimps themselves, are still considered by most people to be “other” and not aspects of “ourselves.” (Chimps, moreover, are enthusiastically consumed in parts of equatorial Africa, where they are a prized component of “bush meat.”)
Let’s stop right there. What Barash is saying is that there is no real distinction between humans and other animals. There is a continuity between human and animals and the difference in intelligence is a matter or degree and not of kind. In other words, we humans are no more than really intelligent animals.
This simply isn’t true. There is an actual discontinuity between human and animal cognition. Human beings are able to do things no other animal can do. This is not simply a matter of intelligence, There are some very intelligent animals and very stupid humans. This is a matter of a fundamental difference in mental ability. It is a difference of kind, not merely of degree. Every single human being, even the mentally handicapped, has a special quality of mind that no other animal has and the advent of this quality of mind represented a quantum leap in evolution perhaps as great as the development of the central nervous system of the first vertebrates.
Barash disagrees. Very well, let him show me the ape Shakespeare or Homer. Let’s hear music composed by the primate Mozart or Beethoven. Let’s display paintings by the monkey Rembrandt. No doubt there is a chimpanzee Edison somewhere making new inventions to benefit us all or a gorilla Einstein offering us new insights into time and space. For that matter, where is the ape Hitler. The special human quality can be used for evil as well as good. Chimpanzees have been observed to commit “genocide” against rival bands of chimps. There has been no chimpanzee Holocaust, however, because chimpanzees lack the ability to organize to commit such great evil. I’d even be satisfied if Barash can show us an ape that can read and write, tell stories, or create representational art as well as a child in kindergarten.
Would a humanzee have this special quality of mind? It is hard to say. I have a feeling that it might but not so much as a full human. The humanzee might be just intelligent enough to know it is lacking something. Such a being would probably not be as intelligent as a human being. It might also not be very intelligent by chimpanzee standards since it may lack the instincts that a chimpanzee has. The humanzee would be neither human nor animal, belonging to neither worlds. Chimpanzees would probably reject his society, probably violently. Humans would see him as a freak, a laboratory curiosity. Like a mule, the humanzee would be sterile, unable to bring forth more of his or her kind into the world. Like Frankenstein’s monster, the humanzee may have just cause to hate his creator for bringing him into a world in which he has no place.
Barash recognizes these possibilities, but then instantly dismisses them.
Neither fish nor fowl, wouldn’t they find themselves intolerably unspecified and inchoate, doomed to a living hell of biological and social indeterminacy? This is possible, but it is at least arguable that the ultimate benefit of teaching human beings their true nature would be worth the sacrifice paid by a few unfortunates. It is also arguable, moreover, that such individuals might not be so unfortunate at all. For every chimphuman or humanzee frustrated by her inability to write a poem or program a computer, there could equally be one delighted by her ability to do so while swinging from a tree branch.
What lesson would a humanzee teach human beings about their true nature? What great benefits might derive from such a creation?
ooking favorably on the prospect of a humanzee or chimphuman will likely be not only controversial, but to many people, downright immoral. But I propose that generating humanzees or chimphumans would be not only ethical, but profoundly so, even if there were no prospects of enhancing human welfare. How could even the most determinedly homo-centric, animal-denigrating religious fundamentalist maintain that God created us in his image and that we and we alone harbor a spark of the divine, distinct from all other life forms, once confronted with living beings that are indisputably intermediate between human and non-human?
In any event, the nonsensical insistence that human beings are uniquely created in God’s image and endowed with a soul, whereas other living things are mere brutes has not only permitted but encouraged an attitude toward the natural world in general and other animals in particular that has been at best indifferent and more often, downright antagonistic, jingoistic, and in many cases, intolerably cruel. It is only because of this self-serving myth that some people have been able to justify keeping other animals in such hideous conditions as factory farms in which they are literally unable to turn around, not to mention prevented from experiencing anything approaching a fulfilling life.
By establishing that we humans are nothing special, that we are simply animals like any other, albeit with more intelligence, Barash believes that we will come to treat animals more humanely. Notice how we use the word “humane”. People who argue against cruelty to animals believe in the humane treatment of animals. There is the Humane Society. Why do we use a word derived from the same source as “human”. Perhaps because humans are the only animal that has been observed consistently treating other species with some degree of kindness, as well as deliberate cruelty. The case against cruelty to animals is made precisely on the basis that we are ourselves, somehow more than animals and thus are obliged to exercise more responsibility in our treatment of other animals than they use in treating each other.
But, if we are nothing more than merely another species, simply a clever ape, then maybe we do not have that responsibility either to other animals or to our fellow human beings. If we are not created in the image of God, then maybe we have no inalienable rights given to us by our Creator, which we are required to respect. It is not really possible to raise animals to the status of human beings. It is possible to degrade human beings to the status of animals, and all too often in history groups of human beings have been regarded as less than human and treated accordingly. If we are regarded as nothing special, the result will not be that we will treat animals as though they are the same as humans. That really is not possible. The result will be that we will treat humans like animals, or worse. That is all too possible.
The creation of a human-chimpanzee hybrid is a truly terrible idea, proposed for the worst of motives. It is possible that such a thing could be done, though less easily than Mr. Barash believes. It is certain that it ought not to be done.