The notion of ‘sustainability’ is often heralded as a progressive idea, something that has been tacked on to the recent developments of the post-industrial, post-modern era. The association between sustainability and technology is a driving factor behind this; the general populace may consider solar panels or electric cars symbols of a modern, pro-environmental movement in response to climate change. While technological development is a facet of sustainability, enshrining it as the most practical aspect draws focus from the larger concept [1].

Sustainability can be defined as the practice of meeting present needs without compromising the ability of future generations to meet theirs. The specifics of this are codified in the United Nations’ Sustainable Development Goals, a set of criteria establishing what the UN believes to be the most important outcomes to allow for global sustainability [2]. The SDGs are a modern benchmark that may be useful for understanding.

While sustainability’s priority has fluctuated in our collective consciousness over time, its first seed may have been rooted since the inception of humanity as we know it. The need for sustainability has shaped us as a whole, but on an individual level may also have led to the development of several physical and behavioural characteristics. Its role in our evolution has made us who we are today; we are literally built to last.

Humanity’s well-known nature as a highly social species means that a number of our adapted behavioural traits serve as natural promoters of sustainability. The mark of success of any organism (and species) can be viewed as not just one’s own survival and reproduction, but the survival and reproduction of one’s offspring, and so forth. This lends itself well to the textbook definition of sustainability.

Within evolutionary anthropology and psychology, the human self-domestication hypothesis proposes that a number of prosocial characteristics developed over time via natural selection [3]. The typical hominid facial structure has, in Homo sapiens, adapted to a ‘feminised’ or ‘childish’ form to decrease aggression from other members of the species. Adapted traits such as kin selection (cooperative behaviour prioritising related individuals) and a general increase in cranium and brain size are further prosocial characteristics that serve the secondary purpose of fostering sustainability [3].

This natural want to preserve manifests in two ways, as mentioned before: laterally and temporally. Sustainable action on any scale often requires collaboration between the majority of individuals within a habitat. To ensure access to resources within the habitat and that the habitat remains suitable for its occupants, the population within an area should collaborate around established ideals. Prosociality is integral to wider community sustainability. With temporality being the staple concept of sustainability, kin selection and preservation of habitat for future generations are important motivators.

Some contemporary research likens these adaptations to those in wild social mammals instead of domesticates, but the fact remains that these traits are present and do align with our drive for sustainability [4].

But what came first? As the idiom suggests, neither. Sustainability is necessary for the survival of humanity, but the evolution of human physical and behavioural traits would not have developed with favour toward grander timescales. As such, drive for the sustainable is a welcome side effect, but one that can be overpowered by other similar base desires.

The same cooperative adaptations may promote unsustainable action in the form of development and prioritisation of industry. Technological advancement after the industrial revolution has progressed both the everyday and the scientific at an exponential rate. Prosociality promotes efficient cooperation, and while feats of rapid human development are greatly inspiring in that they show off our potential, corners may be cut in the name of practicality. From the industrial revolution until contemporary times, sustainability may have been optimised out of many human systems.

The deciding factor could be whether we have a greater affinity for nature than we do for our own advancement (if furthered industry is the measure of that). The biophilia hypothesis, coined by Edward O. Wilson, posits that the human tendency to focus on life and the nature of its processes may be a biological need [5]. Some hypotheses imply that positive human reaction associated with other life is something inherent to our behaviour as a species. If this is the case, arguments regarding conservation and sustainable action are strengthened (even if out of selfishness) for the fact that not doing so would have negative internal impacts in addition to the external.

Despite our nature, societal aspects that we ourselves have created firmly place sustainability on the bench in terms of prioritisation. In a somewhat ironic twist, it is a kind of natural selection of social systems that places efficiency and expansion above what should be base desires in both the individual and community. Social systems that prioritise sustainable action by investing more resources into longevity are often outcompeted by those that favour simple business. In this way, most social systems established around the world that remain relevant to this day are inherently consumerist and capitalist. In a world where success is measured by finance instead of survival, traits evolved over millennia have no place when they cannot keep up.

Ironically, although evolution has built us to last, it is by taking cognisant action that we will be able to return to methods of sustainability. Drastic change within social systems—at both a micro and macro level—are necessary in order to let our nature shine through. While the dissolution of nationalism is far beyond the realm of possibility anytime soon, the policy of governmental superpowers needs to shift to one of cooperation without as well as within. Furthermore, community involvement on the most basic level should be facilitated. Once established, positive social systems that are in and of themselves sustainable are likely to be self-perpetuating. The decentralisation of government and putting trust in the knowledge of communities at the township level not only takes pressure off of larger governmental systems, it also utilises our individual social traits to our advantage as a species. Thanks to our tendencies, traits, biology, and behaviour, we may well see success on the road ahead.