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Updated: April 30, 2025
We must, I think, leave the case in the hands of others, and I am in hopes that my paper may call sufficient attention to the subject to induce some of the great school of Darwinians to take the question up and work it out thoroughly. You have brought such a mass of facts to support your view, and have argued it so fully, that I hardly think it necessary for you to do more.
In order to bring this doctrine into better relief, it may be well to contrast it superficially with the Darwinian theory of transformation. In general, Hegel's doctrine is a concept of value, Darwin's is not. What Darwinians mean by evolution is not an unfolding of the past, a progressive development of a hierarchy of phases, in which the later is superior and organically related to the earlier.
But the question is, whether those Darwinians who drew these conclusions were by their scientific investigations obliged to draw them, or whether they did not rather reach their religious and ethical view of the world by quite other ways, and whether they did not in a wholly arbitrary and irresponsible manner make extensive use of Darwinism in this anti-religious and ethically objectional direction a fact which we shall try to prove in the last part of our investigation.
And the Darwinians went far beyond denying consciousness to trees.
We pass it by; because it has no connection whatever with the acceptance or rejection of the Darwinian ideas, and since it is not yet archæologically and scientifically solvable. There are Darwinians who think monogenetically, and others who think polygenetically; and there is still a third class and they speak most correctly who acknowledge that they know nothing about it.
The lowest Vertebrata are perfectly limbless, and if, as most Darwinians would probably assume, the primeval vertebrate creature was also apodal, how are the preservation and development of the first rudiments of limbs to be accounted for such rudiments being, on the hypothesis in question, infinitesimal and functionless?
Sir Monier Monier Williams says: "Indeed if I may be allowed the anachronism, the Hindus were Spinozites more than 2,000 years before the existence of Spinoza; and Darwinians many centuries before Darwin; and Evolutionists many centuries before the doctrine of Evolution had been accepted by the scientists of our time and before any word like Evolution existed in any language of the world."
The former reveal no relation to utility, they are innate and distinguish the organism from other organisms; the latter can be explained by means of certain vital functions, hence they possess a certain utility and adapt themselves more or less to environment. The former are permanent, the latter changeable. Darwinians regard all the characters of organisms as useful, physiological, and adaptive.
He makes not the least mention of the indirect proofs taken from ontogenetic development or comparative anatomy, to which the Darwinians and advocates of Descent love so much to appeal, because they feel that the real inductive proof is lacking and totally fails to sustain their position.
One of his favourite arguments—and it is a weighty one, though neglected by the orthodox Darwinians—is that living substance is capable, under similar stimuli, of developing spontaneously and afresh, at quite different points and in different groups, similar organs, such as spots sensitive to light, accumulations of pigment, eye-spots, lenses, complete eyes, and similarly with the notochord, the excretory organs, and the like.
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