Evolution, Arc of

One must distinguish between the fact of organic evolution and those different interpretations of this process that are offered in the world literature. The arc of interpretations ranges from materialism, through vitalism and spiritualism, to mysticism. Furthermore, perspectives vary from population dynamics to cosmic history. The interpretation may give preference to science, philosophy, or theology. Emphasis may be placed on facts, concepts, or beliefs, respectively. Essentially, an interpretation of evolution will favor materialism or spiritualism.

Each interpretation of evolution includes a view of humankind within this universe. Our species may be seen as a recent product of primate evolution that is totally within nature and therefore a complex animal that is only distinct from the great apes; that is, our species differs merely in degree (rather than in kind) from the pongids. Or our species may be seen as a special animal that is somehow separated from the natural world in terms of both its rational intellect and immortal soul.

A systematic interpretation of organic evolution is grounded in metaphysical assumptions about ontology and cosmology, whether they are implicit or explicit in the presentation. Likewise, an epistemological stance and an ethical framework are taken (or at least value judgments are made). Obviously, not all evolutionists will take the same perspective, have the same values, or agree on the same interpretation of our species and its place within organic history and this universe.

Charles Darwin (1809–1882) had been greatly influenced by the writings of Lyell and Malthus, and his global voyage as a naturalist aboard HMS Beagle. Particularly significant was his 5-week visit to the Galapagos Islands in 1835. Darwin became acutely aware of both the awesome multiplicity of life forms on the earth and the incredible variability existing in individuals both within and among populations. Acknowledging the mutability of species throughout organic history as clearly documented in the fossil record of the geological column, he explained biological evolution in terms of natural selection and sexual selection favoring some individuals over others in the struggle for existence. Over vast periods of time and change, in order to adapt and survive and reproduce under challenging situations or in new environments, most species evolve into new life forms, or they become extinct.

Darwin presented his facts and concepts in two pivotal books, On the Origin of Species (1859) and The Descent of Man (1871). His scientific interpretation of biological evolution is strictly naturalistic, grounded in mechanism and materialism. Consequently, our human species is seen as an evolved ape with no claim to a special position in dynamic nature that separates it from the rest of the animal world. This scientific interpretation is now defended by Richard Dawkins, whose writings are a rigorous representation of neo-Darwinism.

Henri Bergson (1859–1941) accepted evolution, but he rejected Darwin's materialism, claiming that it does not sufficiently account for the diverging novelty that emerges throughout organic history. Bergson's philosophical orientation gives preference to time, consciousness, and intuition. It maintains that a life force causes biological evolution. Bergson presented his vitalistic interpretation of the living world in his major work, Creative Evolution (1907).

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