 Quite apart from the fundamental interest of the question of whether there is a human nature, the issue is important because it might have a significant moral or social upshot: what society we can have, and indeed what society we should have might depend on what human nature is like (Wilson, 1978). It was this concern that ignited the “sociobiology wars” in the early days after the publication of Sociobiology. The “Sociobiology Study Group” was concerned that Wilson was trying to argue that many problematic or harmful features of current societies, such as oppressive gender roles, negative race relations and interpersonal aggression might be unchangeable (Sociobiology Study Group of Science for the People, 1976). Philosophers of biology have strongly resisted the idea that humans have a ‘nature’ in anything like the traditional sense of a fixed essence (Hull, 1986; Lewens, 2012; Lloyd and Crowley, 2002) but there is also some debate about whether humans could be said to have a nature in the sense of a set of evolved traits in much the way that Wilson suggests (e.g. see Machery, 2008, 2012; for a critique see Powell, 2012). Philosophers in this area are instead focusing on notions of human nature that take into account the flexibility of human development and the capacity of human beings to construct their own development and hence their own ‘nature’ (Griffiths, 2009; Ramsey, 2013; Stotz, 2012).