Analyzing Five Paragraphs Integrating Pinker Quotes

Pinker (2003) discusses the concept that the mind is blank slate, and hence equal with its entire structure coming "from socialization, culture, parenting, and experience." (0.32) One may consider this to mean that human beings have no nature, in the words of Jose Ortega Gasset, a historian. This again signifies that humans have no instinct, as stated by Ashley Montagu (0.50), the anthropologist.

Stephen Jay Gould, the late paleontologist and biologist, states that our brain handles a whole range of different behaviors, while being susceptible to none (Transcript of "Human nature and the blank slate," 0.58, 2003). "The Blank Slate: The Modern Denial of Human Nature," a book by Steven Pinker, states that blank slate of mind influenced the thinking in the realms of relevant studies in the 20th century." (0.42).

This was on the basis of the popular notion (in those times, accepted largely possibly because of the freshness of the idea supported by undeniable, carefully chosen proofs) that our mind represents a blank slate, with its whole structure stemming from experience, socialization, culture, and parenting, indicating the previously-mentioned ideas of Gasset, Gould, and Montagu (Transcript of "Human nature and the blank slate," Feb, 2003). Numerous reasons exist for doubting the above "blank slate" theory, some emerging simply out of prudence.

As I have heard from a number of individuals over time, anybody with two or more kids is well aware that their children have some inborn talents and temperaments, not derived from their external environment. Children exposed to language will acquire it, while one's pet will not, probably due to some intrinsic difference between the two. Similarly, all those in a heterosexual relationship are aware that the minds of women and those of men are similarly inclined (1.34).

Moreover, increasing outcomes of scientific research of humans prove that mankind, indeed, isn't a blank slate at birth. One among these is an anthropologic study -- into human universals. However, if, instead, one explores the commonalities in different cultures, one can see that an immensely rich range of emotions and behaviors and worldviews exist in the 6,000+ cultures around the world (Transcript of "Human nature and the blank slate," 2003).

The longstanding dream of perfecting mankind by means of social engineering proposes that mind is initially a blank slate, influenced by experience, socialization, parenting and cultures prevalent in the society giving it shape and disposition (0.34). Meanwhile, if man is born with specific instincts, they may perhaps condemn man to aggression, self-centeredness, and bias. My contention is that, in Pinker's book, these, in fact, represent non-sequiturs. Sameness and fairness are not the same concepts.

Besides, even if humans are born with specific ignoble motives, it does not mean that these automatically result in ignoble behavior, as the human brain is complex, with numerous elements, some of which are capable of inhibiting others. Therefore, even when individuals have greedy or selfish impulses, that does not constitute the sole thing in their mind. Other components of the brain exist to offset them (Transcript of "Human nature and the blank slate," 2003). The cartoon is not so much of an exaggeration.

A research into identical twins, separated from each other since birth, and tested during adulthood, reveals that they possess remarkable similarities. This has occurred with all identical twin pairs, satisfying the condition of separation at birth; it is, however, relatively much lesser in case of fraternal twins who have undergone separation at birth.

Pinker's observation that all those with at least two children are cognizant of the fact that each child have inherent, unique and differential qualities and characteristics and that not all their learning and accumulation is the work of external environment and experience, exemplifies this notion (1.10). One good example of this is of twin girls raised separately, one in the Caribbean region, by a Jewish, Trinidad family, and the other in a Catholic, Nazi German family.

When they entered the Minnesota laboratory, they showed the following similarities: identical attires (navy blue epaulette-adorned shirts); rubber bands encircling their wrists; an inclination for dipping buttered toast into their coffee; a habit.