** ASSC 22 Krakow June 26-29 2018 ** "Self-consciousness and human evil. Proposal for an evolutionary approach" Christophe Menant-Bordeaux-France 1) Our pre-human primate ancestors were capable of some identification with their conspecifics, like are today apes (Olds 2006, de Waal 2008). 2) Identifications with conspecifics (represented as existing) have built in the minds of our ancestors an ancestral self-consciousness (Menant 2014a). 3) Identifications with suffering or endangered conspecifics have produced in the minds of our ancestors a huge anxiety coming from feeling the sufferings of others. It was an unbearable mental pain that had to be limited for the evolution toward self-consciousness to continue. 4) That anxiety was of a new type, as related to an evolutionary nature of self-consciousness (Menant 2017). 5) Two ways were available for our ancestors to limit that anxiety and alleviate the mental pain associated to it: Reduce the sufferings of conspecifics. Reduce the identifications and limit the conspecificity. 6) Reducing the sufferings of conspecifics was possible by the development of tools like caring, empathy, collaboration, imitation, communication, ToM, ... These tools also procured evolutionary advantages. The result was an anxiety limitation and a mental pain relief, bringing in a pleasant feeling. 7) Reducing the identifications and limiting the conspecificity was possible by reductions of empathy and of feelings about others. The result was an anxiety limitation and a mental pain relief, bringing in a pleasant feeling. 8) But the reductions of emotional attachments have also introduced indifferences to the sufferings of conspecifics, and finally their acceptance. Even more, the pleasant feeling resulting from the mental pain relief has associated some pleasure to the sufferings of conspecifics. 9) Overall, our ancestors had two possibilities to limit the anxiety and the mental pain coming from identifications with suffering conspecifics: Reduce the sufferings of conspecifics by developing tools (caring, empathy, collaboration, ...) which also brought in evolutionary advantages. Reduce identifications and conspecificity, leading to accept the sufferings of conspecifics and wicked behaviors as a potential source of pleasure. 10) These two opposite possibilities for anxiety limitation were built up during our pre-human evolution. They are now buried in our mostly unconscious motivations and can guide our actions for better and for worse, leading to sociability or to human evil. 11) Anxiety limitation remains a key part of our (mostly) unconscious constraints that guide many of our meaning generations and motivations. CONTINUATIONS: a) The evolutionary scenario linking self-consciousness to anxiety limitation has already been introduced in philosophy of mind (Menant 2014b). Its application to primatology and to psychology/psychiatry/ethics is to be developed. b) Wicked behaviors may be a mode of anxiety limitation when empathy/caring/collaboration modes cannot be used. This can support the negative consequences of early traumatic experiences. Such inter-dependences between different modes of anxiety limitation are to be analyzed. c) The anxiety produced by identifications with suffering conspecifics has been a traumatic event in human evolution. It needs a specific analysis. d) The positioning of anxiety limitation as a pleasure participating to the values of experiences is to be analyzed (introduce an 'anxiety limitation drive'?)