he has not yet caught up with women in the workforce], and on that ground

alone appears to have a genetic origin. "24 This argument confuses the
observation with its explanation. If the circularity is not obvious, we might
consider the claim that since 99 percent of Finns are Lutherans, they must
have a gene for it.
A second evidence offered for the genetic determination of human universal
traits is the claim that other animals show the same traits and, therefore, we
must have a genetic continuity with them. Ants are described as making
"slaves" and having "queens. " But the slavery of ants knows nothing of the
auction block, of the buying and selling, of the essentially commodity nature
of the slave relations of human society. Indeed, ant slaves are almost always
of other species, and ant slavery has a great deal more in common with the
domestication of animals. Nor do ants have "queens". The force-fed egg
factory encased in a special chamber in the middle of an ant colony that is
called a queen has no resemblance to the life of either Elizabeth I or
Elizabeth II or of their different political roles in society. Nor are the words
"slave" and "queen" simply convenient labels. Ant "slavery" and ant
"royalty" are claimed to have important causal continuity with their human
counterparts. They are said to be products of the same forces of natural
selection.
This confusion between qualities of animals and qualities of human society
is an example of the problem of homology and analogy. By homologous
traits, biologists mean those properties of organisms that are shared by
different species because they have a common biological origin and some
common biological genetic ancestry, and they derive from common features
of anatomy and development. Even though they look very different and are
used for very different purposes, the bones of a human arm and of a bat's
wing are homologous because they are anatomically derived from the same
structures and influenced by the same genes. On the other hand, a bat's wing
and an insect's wing are only analogous. That is, they look superficially
alike and they seem to serve the same function, but they have no origin in
common at the genetic or morphological level. But analogy is in the eye of
the observer. How do we decide that slavery in ants and ant queens are like
human slavery and like human royal families? How do we decide that the
coyness we see in people is the same as the behavior in animals called