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Evolutionism, in spite of its appeals to particular scientific facts, fails to be a truly scientific philosophy because of its slavery to time, its ethical preoccupations, and its predominant interest in our mundane concerns and destiny.
He had promised to retrace a genesis, and, lo! he was doing something entirely different. His doctrine bore indeed the name of evolutionism; it claimed to remount and redescend the course of the universal becoming; but, in fact, it dealt neither with becoming nor with evolution. We need not enter here into a profound examination of this philosophy.
They are not to think that Jesus of Nazareth teaches faith and conduct incompatible with the doctrines of Evolutionism. They are not to spend their lives in kicking against the pricks, and regard as meritorious the punctures which result to them. The establishment in their minds of a few cardinal facts that is the first step.
It is satisfactory to hear so capable an anatomist, and so embittered an opponent of evolutionism, admitting even the possibility of either of his first propositions. Prof. That this unknown factor is reversion to a former state of existence may be admitted as in the highest degree probable. Since the first edition of this book appeared, Mr.
It remains that I should put before you what I understand to be the third phase of geological speculation namely, EVOLUTIONISM. I shall not make what I have to say on this head clear, unless I diverge, or seem to diverge, for a while, from the direct path of my discourse, so far as to explain what I take to be the scope of geology itself.
It is of the utmost importance to science, The rupture Goethe meant was about Evolution, Cuvier contending that there were four species, and St Hilaire that there was only one. From 1830, when Darwin was an apparently unpromising lad of twenty-one, until 1859, when he turned the world upside down by his Origin of Species, there was a slump in Evolutionism.
I wish only to maintain that the motives and interests which inspire it are so exclusively practical, and the problems with which it deals are so special, that it can hardly be regarded as touching any of the questions that, to my mind, constitute genuine philosophy. The predominant interest of evolutionism is in the question of human destiny, or at least of the destiny of Life.
He was a religious philosopher in the old sense, but he was also a critic and historian. His position with reference to the New Testament was partly antiquated before his Seat of Authority in Religion, 1890, made its appearance. Evolutionism never became with him a coherent and consistent assumption. Ethics never altogether got rid of the innate ideas.
Evolutionism, in basing itself upon the notion of progress, which is change from the worse to the better, allows the notion of time, as it seems to me, to become its tyrant rather than its servant, and thereby loses that impartiality of contemplation which is the source of all that is best in philosophic thought and feeling.
If the change that takes place in the mind and conscience of the individual is a slow and subtle process, what should we not expect when there is question of a nation? Yes, the process is slow but it is sure. The permeation of evolutionism into every domain of human thought is a recent and most striking illustration of it. This fact stands out conspicuously on the pages of history.
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