{"id":5332,"date":"2022-11-04T17:44:51","date_gmt":"2022-11-04T16:44:51","guid":{"rendered":"http:\/\/predication.net\/?p=5332"},"modified":"2022-11-04T17:49:15","modified_gmt":"2022-11-04T16:49:15","slug":"an-unfortunate-revolution","status":"publish","type":"post","link":"http:\/\/predication.net\/?p=5332","title":{"rendered":"An unfortunate revolution."},"content":{"rendered":"

We Europeans already have the cultural heritage of Greek philosophy
\nand the Hebrew religion. Both these movements think in their classical forms of a world where evolutionary silence reigns and which is stable in its way.
\nPlato imagined that in a world of ideas, every living organism is more or less its perfect embodiment: evolution does not take place; the world exists. There is, for example, the idea triangle, and all existing triangles on this planet are more or less a perfect image of it. The idea will be there even if there is no triangle here on Earth. Similarly, there is, for example, the concept of a horse. All existing horses on this planet are more or less perfect imitations of this eternal idea. Of course, there is no room for evolution in such a world. Plato’s disciple Aristotle then attributes to things so-called substance and so-called accidents. The meaning is what makes a thing what it is. The importance of a triangle is its triangularity, the importance of a chair is its clarity, and the importance of a horse is its hoarseness. The meaning is invisible. The accidents are visible: color, smell, taste, or shape.
\nThe accidents somehow hang on to the substance but otherwise have nothing to do with it to do with meaning. I can dye my black shirt pink: the shiftiness remains, but the accident changes. Accidents can’t exist like that: no green color is hanging in the air, only green grass or a green bottle. Even in Aristotle’s world, there is no place for evolution: horniness cannot become horniness, nor can selfishness become doggishness. Aristotle noticed the different levels of complexity among organisms. He, therefore, classified them into so-called scala nature, the ladder of nature: each creature, according to its perfection, occupies one rung here, from which, however, it can get neither up nor down. The biblical tradition supported this view of the world: the first chapter of Genesis was understood as a description of events. Although here I have e a kind of hint of development – creation did not take place all at once but in a six-day interval, roughly speaking, from less perfect to more perfect – from the seventh day onwards, nothing serious happens to nature; the species have remained unchanged as they are to this day, and although the Flood appropriately reduced the number of organisms, they are still the same species; Noah’s I managed to preserve the pre-flood creatures and maintain continuity.
\nSince Europe grew out of the roots of Greek philosophy and Hebrew religion, it is unsurprising that the idea of a stationary world persisted in biology into the nineteenth century and in astronomy into the mid-twentieth century. The first serious problems arose in the eighteenth century when people began to explore the earth’s interior and found the remains of extinct dinosaurs. These skeletal finds made it clear that none of the creatures exist today. This means the dating number of species on Earth. The latest attempt to reconcile biblical tradition with the law …was made by the Frenchman George Cuvier, who came up with the theory of cataclysms. It is worth knowing something about it; contemporarylogy returns to this idea of catastrophes, albeit with different connotations. According to Cuvier, God created the plant community and animals, which flourished on Earth for a time, then disaster struck, and everything died out. God then created another group of plants and animals, but even these were eventually destroyed by catastrophe. There were several creatures, and God always created a new group of plants and animals after a catastrophe. God made only the last creation, in addition to the animals and plants; in this previous creation, the Bible speaks of man,
\nso there was no need to write about the previous ones. Therefore, we find in the earth the remains of those past creations.
\nThe first to come up with a solidly documented idea of evolution was another Frenchman, Jean-Baptiste Lamarck. In 1809, he published a book called Philosophe Zoologist, which proves that evolution is ongoing. Unfortunately, alongside Lamarck’s real contribution, we tend to teach Lamarck’s mistaken idea of how evolution takes place in secondary schools. The classic Lamarck example is the idea of an animal that feeds on the leaves of trees. Whoever stretches his neck higher reaches for the larger, more leaves. After a lifetime of grazing on leaves, the channel nevertheless lengthens. Only then is it right. Lamarck, however, imagined (incorrectly) that the creature would be able to pass on this new trait – an elongated neck – to its offspring. His offspring will continue on the path he has set, and they, too, will stretch their necks as far as possible. Their descendants and their descendants’ descendants will do the same. And Lamarck concludes. The giraffe. Scholars would speak of the heredity of the used and the unused. It’s easy to criticize Lamarck after you’ve taken a course in general genetics here at school. According to Lamarck, if I started going to the gym and soon developed muscle bulges, then. My kids should be born muscular. That seems to be different from how it works. Lamarck’s views must be considered in the context of the times. Virtually nothing was known about heredity in the early nineteenth century. There were curious ancient views, for example, that a child would have …the father’s temperament at the moment of conception. It needed to be discovered what was inherited or how. Looking through a simple microscope at sperm, it was assumed that in the sperm, you could see a tiny child curled up like that, as in the mother’s womb. So the only parent is the male; the mother only supplies the nutrients and allows the baby to grow inside her body. People of all generations have been hidden in Adam, like Russian Matroska.
\nCharles Darwin advocated the idea of what is called blended inheritance, blending inheritance. He correctly observed that a child carries within itself the characteristics of both parents and grandparents. The child is thus the average of the parental features: when we blend red and white wine, …a pink mixture is created. This (incorrect) view persisted until the great beginning of the twentieth century, when, in 1900, the experiments of the monk Gregor Mendel were rediscovered.<\/h2>\n","protected":false},"excerpt":{"rendered":"

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